LIBRARY  OF  PRINCETON 


THEOLOGICAL  SEMINARY 


BX8065  .S45  1855 

ScHMUCKER,  S.  S.  (Samuel  Simo 

n). 

1799-1873 

lllTWrRAM   MAMMA!     ON    ^PRTPTMRAI 


Digitized  by  tine  Internet  Arciiive 

in  2009  witii  funding  from 

Princeton  Tiieological  Seminary  Library 


littp://www.arcliive.org/details/lutlieranmanualonOOsclim 


LUTHERAN  MANUAL 


SCRIPTURAL  PRINCIPLES: 

OK, 

THE  AUGSBUEG  CONFESSION 

ILLUSTRATED    ANB    SUSTAINED, 

CHIEFLY   BY   SCRIPTURE    PROOFS    AND   EXTRACTS    FROM 

STANDARD  LUTHERAN  THEOLOGIANS  OF 

EUROPE  AND  AMERICA; 

TOGETHER   WITH   THE 

FORMULA  OF  GOVERNMENT  AND  DISCIPLINE, 

ADOPTED    BY   THE 

GENERAL  SYNOD  OF  THE  EVANGELICAL  LUTHERAN  CHURCH 
IN  THE  UNITED  STATES. 

BT 

S.   S.    SCHMUCKER,  D.D., 

PROFESSOR  OF  CHRISTUN  THEOLOGY  IN  THE  THEOLOGICAL  SEJIIN.UIY  OF  THE  GENERAL  SYNOD, 
GETTYSBURG,  PA. 


PHILADELPHIA: 

LINDSAY   &   BLAKISTON. 

1855. 


Eutered  according  to  Act  of  Congress,  in  the  year  1855,  by 

LINDSAY    &    BLAKISTON, 

in  tlie  Clerk's  OfiBce  of  the  District  Court  of  the  United  States  for 
the  Eastern  District  of  Pennsylvania. 

STEREOTYPED  BT  J.  FAGAN.  PRIA'TED  BT  0.  SHERMAN  &  EON. 


CONTENTS. 


Dedication Page      v 

Notices  of  Authors  quoted 7 

Introduction  10 


PART  I. 
ARTICLES   OF   THE    CONFESSION. 

Article      I.  Of  God 37 

'-  II.  Of  Natural  Deprayity 55 

^III.  Of  the  Son  of  God  and  his  Mediatorial  Work  .  70 

IV.  Of  Justification =  .  83 

V.  Of  the  Ministerial  Office    88 

VI.  Concerning  Nevt  Obedience 106 

_VII.  Of  the  Church    108 

_VIII.  What  the  Church  is  119 

-  IX.  Of  Baptism 134 

-  X.  Of  the  Lord's  Supper  145 

XI.  Of  Confession 156 

XII.  Of  Repentance    158 

XIII.  Of  the  Sacraments 169 

XIV.  Of  Church  Orders 171 

XV.  Of  Religious  Ceremonies    : 172 

XVI.  Of  Political  Affairs 176 

XVII.  Of  Christ's  Return  to  Judgment 195 

XVIII.  Of  Free  Will '. 219 

XIX.  Of  the  Author  of  Sin 222 

XX.  Of  Good  Works 223 

XXI.  Of  the  Invocation  of  Saints 234 

(iii) 


CONTENTS. 


FORMULA  OF  GOVERNMENT  AND  DISCIPLINE. 

Chapter       I.  Preliminary  Principles 239 

II.  Of  the  Church   242 

III.  Of  the  Officers  of  the  Church    245 

IV.  Of  the  Church  Council    248 

—  V.  Of  Church  Members    252 

VI.  Of  Elections  253 

VII.  Of  Prayer  Meetings,  etc 255 

VIII.  Of  Synods 256 

IX.  Officers  of  the  Synod 258 

X.  Other  Members  of  a  Synod   261 

XI.  Order  of  Business 262 

XII.  Process  against  a  Minister 264 

XIII.  Vacant  Congregations   266 

XIV.  Of  Missions   267 

XV.  Election  of  Delegates  and  Directors 267 

XVI.  Special  Conferences  267 

'XVII.  Ministerial  Session 268 

XVIII.  Examination  and  Licensure  of  Candidates  .  . .   270 

XIX.  Ordination 272 

XX.  Installation   274 

Constitution  of  General  Synod  of  Ea^angelical  Lutheran 

Church  in  the  United  States  of  North  America 275 


PART  II. 

ABUSES    CORRECTED. 

Topic    I.  Of  Communion  in  one  kind    284 

II.  Celibacy  of  the  Priests 285 

III.  Of  the  Mass 287 

IV.  Of  Confession 292 

V.  Of  Diversity  of  Meats  293 

VI.  Of  Monastic  Vows 296 

—VII.  Of  the  Power  of  the  Church 301 

The  Lord's  Day  ;  or,  Christian  Sabbath 310 

German  Copy  of  the  Augsburg  Confession 325 


DEDICATION. 


To  THE  MINISTERS  and  CHURCHES  of  the  GENERAL  SYNOD 

OF  THE  Evangelical  Lutheran  Church  in  the  United  States, 
THIS  AVoRK  IS  Respectfully  and  Affectionately  Dedicated  by 
the  Author. 


Christian  Brethren,  « 

In  submitting  the  following  Maiuial  to  your  friendly  considera- 
tion, and  that  of  the  Christian  public  at  large,  it  seems  proper  to  say 
a  few  words  in  elucidation  of  the  principles  on  which  it  is  constructed. 
Our  holy  religion  addresses  us  as  reasonable  beings  capable  of  inves- 
tigating the  evidences  of  truth,  and  commands  us  to  be  ever  ready 
to  give  a  reason  for  the  hope  that  is  in  us.  But  whither  shall  we  go 
to  find  those  evidences,  to  learn  what  Christianity  and  the  Christian 
church  are?  In  this  emergency  different  voices  reach  us.  "Goto 
the  church"  say  the  R,omanist  and  Puseyite.  But  where  is  the  church  ? 
To  which  of  the  several  associations  professing  to  be  the  church,  and 
often  the  only  true  church,  shall  we  go?  They  are  all  interested 
parties,  and  whether  we  repair  to  Jerusalem  or  Mount  Gerezim,  to 
Rome,  to  Wittenberg,  or  to  Geneva  ;  the  response  is  ever  the  same, 
"  The  temple  of  the  Lord  are  we."  Yet  how  different  their  religions  ; 
and  all  cannot  be  true  !  "  Go  to  the  lively  oracles  of  God,"  say  others, 
and  among  them  the  Son  of  God  himself.  "  Search  the  Scriptures," 
says  he,  "for  in  them  ye  think  ye  have  eternal  life:  and  they  are 
tliey  which  testify  of  me."  The  gospel  was  before  the  church.  The 
revealed  truths  of  Christianity  were  tlie  means,  by  the  preaching  of 
which  sinners  were  converted,  and  the  church  was  formed.  .  They 
are  the  divine  instructions  according  to  which  the  church  in  all  agps 
must  be  organized  and  administered.  To  these  truths,  happilv  trans- 
1  •  '(V)"' 


VI  DEDICATION. 

mitted  to  us  by  an  inspired  record,  wo  must  therefore  go,  to  learn 
M'hat  is  Christianity,  -what  is  the  Christian  church,  and  how  she  is  to 
be  administered. 

Examining  this  record,  my  brethren,  we  find  one  of  its  cardinal 
lessons  to  be  that  God  exercises  his  moral  government  over  every  man 
individually,  and  not  over  the  race  in  the  aggregate.  The  soul  that 
sinneth,  it  shall  die — and  not  the  child  for  the  father,  nor  the  father 
for  the  child.  Christ  tasted  death  for  every  man  individually,  and 
not  for  mankind  in  the  aggregate,  much  less  in  the  abstract.  Every 
individual  must  repent,  and  believe  the  gospel  for  himself,  if  he  would 
be  saved  ;  and  if  all  around  him  believe,  and  he  does  not,  he  will  be 
damned.  And  every  penitent  believer  is  required  to  profess  Christ 
before  the  world,  for  himself,  and  to  become  a  member  of  his  church 
on  earth. 

Nor  is  man  divested  of  his  individual  responsibility,  when  entering 
into  connection  with  the  church.  As  an  individual  he  makes  his 
profession  of  religion  ;  as  an  individual  he  casts  his  vote  for  the 
pastor,  on  whose  ministrations  he  is  to  attend;  as  an  individual  he 
is  to  search  the  Scriptures  daily,  and  test  by  them  the  instructions 
he  receives  ;  as  an  individual  he  is  to  Avithdraw  his  countenance,  and 
not  to  bid  God  speed  to  the  teacher  who  denies  that  Jesus  is  the 
Christ,  or  who  preaches  a  different  gospel  from  that  of  the  Saviour 
and  his  apostles  ;  and  as  an  individual  he  is  to  give  his  vote  against 
a  brother  that  walketh  disorderly,  refusing  "to  eat  with  him"  at  the 
sacramental  board,  and  regarding  himJ'as  a  heathen  and  a  publican." 

Whilst  every  member  of  the  church  is  thus  acting  on  his  individual 
responsibility,  guided  by  the  Word  of  God,  as  his  rule  of  faith  and 
practice  ;  the  church,  consisting  of  these  individuals,  will  be  doing 
her  duty,  will  be  discharging  her  responsibilities,  which  are  the 
aggregate  of  the  responsibilities  of  all  her  constituent  membership. 
Thus,  in  the  judgment  of  Luther,  and  all  standard  Luthei'an  divines 
of  Europe,  was  the  church  formed  into  individual,  independent  con- 
gregations by  the  inspired  apostles.  If  a  number  of  these  churches  deem 
it  useful  to  unite  in  Synods,  as  a  blessed  means  for  the  concentration 
and  regulation  of  moral  influence,  wisely  adopted  by  our  churches  in 
this  country,  but  not  in  Europe;  the  Synod  embodies  and  represents 
the  powers  and  responsibilities  of  all  the  associated  churches,  and 
may  make  such  distribution  of  them  as  she  regards  most  useful,  and 


DEDICATION.  Vll 

r.ot  inconsistent  with  the  principles  of  the  New  Testament:  but  these 
duties,  however  distributed,  are  still  performed  by  you  as  individuals, 
under  your  individual  responsibility  to  God.  Nor  can  there  bo  any 
lej^itimate  church  of  Christ,  in  which  the  members  are  divested  of 
their  individual  responsibility  and  absorbed  in  the  organism  of  the 
whole.  The  same  is  the  case  with  denominations  or  sects,  that  is, 
organizations  of  the  church,  based  on  the  minor  doctrinal  diversities 
among  acknowledged  Christians,  and  admitting  into  their  connection 
only  such  as  also  agree  with  them  on  some  non-fundamental  pecu- 
liarities of  doctrine,  or  government,  or  discipline,  or  rnode  of  wor- 
ship. Such  denominations  are  the  Lutheran,  the  Presbyterian,  the 
Methodist,  &c.,  and  no  man  can  be  regarded  as  a  Lutheran  minister 
in  our  American  church,  who  does  not  belong  to  some  Lutheran 
Synod,  as  Synodical  connection  is  one  of  the  avowed  features  of  our 
denominational  organization.  These  voluntary  associations  embody 
the  powers,  duties  and  privileges  of  the  churches  and  Synods  which 
constitute  them,  all  of  which  are  to  be  discharged  by  their  individual 
members.  Thus  lines  of  sympathy  and  communication  are  constantly 
kept  up  between  the  individual  and  the  associate  responsibility  of 
Christians,  the  mind  and  heart  of  the  church  in  every  age  will  be  kept 
in  close  contact  with  the  living  oracles  of  God  ;  and  guided  by  the 
study  of  them  and  the  developments  of  Providence,  the  church  in 
every  period  of  her  history,  will  assume  a  form  best  adapted  to  her 
own  wants,  and  best  suited  to  advance  her  triumphs  over  the  earth. 
To  teach  this  doctrine  of  individual  responsibility  to  God's  word, 
and  to  reconstruct  the  machinery  of  the  church  on  the  basis  of  it, 
was  one  of  the  grand  achievements  of  the  glorious  Pieformation.  It 
was  with  a  living,  burning  consciousness  of  this  truth  that  the  im- 
mortal Luther  began  and  prosecuted  his  work  to  the  close  of  life. 
With  this  consciousness  he  labored  to  reform  his  own  errors;  with 
this  he  and  his  coadjutors  undertook  the  reformation  of  others ;  and 
sustained  by  this  they  professed  and  defended  their  amelioratdlf 
views  before  emperors,  kings  and  princes,  in  their  Confession  at 
Augsburg.  For  a  similar  purpose  the  Smalcald  Articles  were  pre- 
pared 1>Y  Luther.  But  after  his  death  these  two  compositions,  and 
others  far  more  extended,  were  employed  for  an  entirely  different 
purpose,  against  which,  if  living,  he  would  doubtless  have  protested  ; 
namely,  to  arrest  the  progress  of  reformation,  and  virtually,  though 


VIIl  DEDICATION. 

not  intentionally,  to  annihilate  the  feeling  of  individual  responsibility, 
by  fixing  for  generations  to  come,  the  exact  sense  in  which  the  Scrip- 
tures must  be  understood  by  all  ministers  ;  to  rob  them  of  that  right, 
out  of  which  the  Reformation  grew,  which  is  an  inalienable  right 
and  obligation  of  man  ;  namely,  the  duty  of  individual  responsibility 
for  our  views  of  Scripture  truth,  and  modes  of  action  in  advancing 
the  kingdom  of  Christ. 

It  is  true,  the  Form  of  Concord  itself,  the  ablest,  but  also  the 
longest  and  most  minute,  and  therefore  most  objectionable  of  the 
Lutheran  symbols  of  Germany,  affirms  that  symbols  only  show  how 
the  Bible  was  understood  at  the  time  of  their  adoption,  and  implies 
that  other  ages  may  produce  purer  results  of  biblical  study.  But 
the  unhappy  union  of  Chui'ch  and  State,  whilst  throwing  the  shield 
of  civil  protection  over  the  Protestant  church,  fixed  the  lleformation 
by  law  at  the  point  which  it  had  then  attained,  and  robbed  the 
ministry  and  church  of  their  liberty  of  investigation,  by  imposing 
the  penalty  of  deposition  from  office  on  the  attainment  of  any  other 
results.  Thus  the  church  in  Europe  was  in  a  state  of  legally  coerced 
stagnation  for  two  ccntui-ies.  But  the  aspirations  of  the  human  mind 
for  freedom  of  inquiry,  led  numbers  to  continued  Scriptural  research, 
and  God  rewarded  their  labors  with  improved  results;  just  as  the 
Reformers  themselves,  in  the  Augsburg  Confession  approved  the 
Mass  somewhat  modified,  and  seven  years  later,  in  the  Smalcald 
Articles,  totally  and  bitterly  condemned  it. 

The  founders  of  our  General  Synod,  being  men  of  enlarged, 
liberal,  and  scriptural  views  of  the  kingdom  of  Christ,  shared  these 
convictions  of  Luther  and  Melanchthon,  Convinced  by  the  gradual 
abandonment  of  the  whole  mass  of  Symbolical  books  in  Germany,  as 
well  as  from  personal  examination  of  them,  of  their  want  of  .adapted- 
ness  to  the  age  ;  they  regarded  it  as  the  grand  vocation  of  the 
American  church,  released  by  Providence  from  civil  servitude,  to 
a^onstruct  her  framework,  assuming  a  more  friendly  attitude  toward 
sister  churches,  and  so  organizing  as  to  promote  Scriptural  union 
among  Protestants,  and  to  bring  up  our  church  institutions  to  the 
increased  light  of  biblical  study  and  Providential  development. 
This  enlightened,  this  Millennial  attitude  of  the  founders  of  the 
General  Synod,  the  writer  can  confidently  affirm  from  personal 
knowledge,  having  been  well  acquainted  with  the  greater  part  of 


DEDICATION.  IX 

them,  and  having  been  present  at  Baltimore,  in  1819,  Avhen  the 
formation  of  the  Synod  was,  after  ample  discussion,  resolved  on  ;  and 
at  Ilagerstown,  in  1820,  when  the  Constitution  was  formed,  as  well 
as  at  every  meeting  but  one,  ever  held  by  that  body.  But  the  Con- 
stitution adopted  speaks  for  itself;  for  it  invested  the  General  Synod 
with  power  to  form  a  new  Confession  of  faith,  and  new  Catechisms, 
suited  to  the  progress  of  biblical  light,  and  the  developed  views  of 
the  Church.  Subsequently,  it  was  believed  that  the  necessities  of 
the  case  would  be  best  met  by  the  retention  of  the  Augsburg  Con- 
fession, on  account  of  its  importance  as  a  link  in  the  chain  of  his- 
torical Christianity,  and  by  prescribing  its  qualijied  adoption,  viz. : 
as  to  the  fundamental  aspects  of  Scripture  doctrine.  On  this  platform 
the  churches  of  the  General  Synod  have  enjoyed  the  signal  blessing  of 
Heaven,  and  improved  both  in  spirituality  and  number  with  unex- 
ampled rapidit}''.  Of  late  this  form  of  obligation  has  been  thought 
by  some  friends  of  the  Synod,  to  be  too  indefinite.  Yet  nothing 
better  had  been  suggested,  excepting  the  enumeration  of  the  articles 
referred  to  in  the  obligation  as  fundamental,  proposed  by  the  Synod 
of  Maryland. 

The  following  is  this  list  of  fundamentals,  being  the  same  as  that 
of  the  Evangelical  Alliance  held  at  London,  in  1846,  in  w-hich  Ave 
have  the  judgment  of  about  a  thousand  of  the  prominent  ministers 
of  nearly  all  Evangelical  denominations  in  the  world,  as  to  which 
doctrines  of  Christianity  are  fundamental.  1.  The  Divine  inspiration, 
authority  and  sufficiency  of  the  Holy  Scriptures.  2.  The  right  and 
duty  of  private  judgment  in  the  interpretation  of  the  Scriptures.  3. 
The  unity  of  the  Godhead,  and  the  Trinity  of  persons  therein.  4. 
The  utter  depravity  of  human  nature  in  consequence  of  the  fall.  5. 
The  incarnation  of  the  Son  of  God,  his  work  of  atonement  for  sinners 
of  mankind,  and  his  mediatorial  intercession  and  reign.  6.  The 
justification  of  the  sinner  by  faith  alone.  7.  The  work  of  the  Holy 
Spirit  in  the  conversion  and  sanctification  of  the  sinner.  8.  The 
Divine  institution  of  the  Christian  ministry,  and  the  obligation  and 
perpetuity  of  Baptism  and  the  Lord's  Supper ;  and  9.  The  immor- 
tality of  the  soul  and  the  judgment  of  the  world  by  our  Lord  Jesus 
Christ,  with  the  eternal  blessedness  of  the  righteous  and  the  eternal 
punishment  of  the  wicked. 

This  enumeration  of  fundamentals  is  assented  to  bv  probably  all 
1* 


X  DEDICATION. 

the  friends  of  tbe  General  Synod  ;  and  although  that  body  has  not 
acted  upon  the  subject,  the  line  thus  clearly  marked  out,  is  generally 
regarded  as  expressing  the  sense  in  which  the  General  Synod's  pledge 
is  understood.  On  this  general  basis  we  composed  the  Popular 
Theology  twenty-one  years  ago,  which  has  passed  through  six  large 
editions,  and  been  extensively  circulated  throughout  the  church. 
But  it  has  been  thought  by  many,  that  a  smaller  Church  Manual, 
constructed  on  similar  principles,  containing  the  Augsburg  Confes- 
sion, with  Scripture  proofs  and  brief  discussion,  chiefly  in  extracts 
from  distinguished  divines  who  have  been  the  ornament  of  our  church 
in  different  ages,  and  at  the  same  time  exhibiting  the  improved,  pre- 
vailing views  of  our  church  at  the  present  time,  together  with  the 
Formula  of  Government  and  discipline,  would  supply  a  desideratum 
in  the  church  and  prove  eminently  useful.  To  meet  these  views, 
Christian  Brethren,  is  the  design  of  the  work  now  submitted  to  you. 
It  stands  on  the  broad' and  scriptural  basis  of  the  General  Synod,  it 
presents  copiously  the  proofs  of  the  inspired  Word,  and  honors  the 
fathers  of  our  church,  in  the  way  in  which  they  would  desire  to  be 
honored.  The  Confession  is  given  entire,  including  the  condemnatory 
clauses  and  the  Abuses  Corrected,  neither  of  which  is  embraced  in 
the  General  Synod's  pledge.  Both  contain  important  truths,  and  the 
erroneous  and  disputed  articles,  or  words,  are  throughout  the  whole 
Confession  included  in  brackets  ;  so  that  our  churches  may  no  Jonger 
be  charged  with  holding  doctrines  which  they  do  not  receive.  The 
work  is  now  submitted  to  your  favorable  consideration,  with  the 
humble  prayer,  that  the  Great  Head  of  the  Church  may  vouchsafe 
his  blessing,  and  make  it  eminently  useful  in  advancing  the  interest 
of  His  kingdom,  by  promoting  a  Christianity  that  is  biblical,  pro- 
gressive and  millennial. 

S.  S.  SCHMUCKER. 

Theological  Seminary,  Gettysburg,  | 

April,  1855.  * 


NOTICES  OF  THE  PRINCIPAL  DIVINES  QUOTED  IN  THE 
FOLLOWING  WORK. 


Lutlier  and  Melanclithon,  generally  known. 

Chemnitz,  M.,  D.  D.,  was  Superintendent  in  Brunswick,  and  after- 
wards Professor  in  the  University  at  Wittenberg.  Born 
Nov.  9,  1522,  and  died  April  8,  1580.  Tlie  work  cited  is 
his  Loci  Theologici  (System  of  Divinity),  edited  by  Pol. 
Lyser,  at  Frankfort  a.  M.,  in  1591,  in  4to. ;  and  subse- 
quently published  at  Wittenberg,  in  1  vol.,  folio. 

Quensiedt,  J.  And.,  D.  D.,  Professor  of  Theology  at  Wittenberg. 
Born  August  13,  1617.  Died  May  22,  1688.  His  work 
here  cited  is  Theologia  Didactico-polemica,  published  at 
Wittenberg  in  1685. 

Baier,  J.  W.,  D.  D.,  General  Superintendent  at  Weimar,  and  after- 
ward Professor  of  Theology  in  Halle.  Born  Nov.  11, 1647. 
Died  October  19,  1695.  The  work  cited  is  his  Compendium 
Theologies  Positivce,  &c.     Jena,  1086.     8vo. 

Hollazius,  D.,  Provost  and  Pastor  at  Jacobshagen,  afterwards  Rector 
at  Colberg.  Born  1648.  Died  1713.  The  work  quoted  is 
his  Examen  Theologicum,  &c.     1707,  1  vol.  4to. 

Buddeus,  J.  Francis,  D.  D.,  Professor  of  Theology  at  Jena,  previously 
Professor  of  Christian  Ethics  at  Halle.  Born  June  25, 
16G7.  Died  November  18,  1729.  His  work  cited  is  his 
Instilutiones  Theologice,  Dogmatics.   1  vol.  4to.     Jena,  1723. 

(') 


8  AUTHORS   QUOTED. 

Gerliard,  J.,  D.  D.,  Professor  of  Theology,  Jena,  General  Superin- 
tendent at  Coburg.  Born  October  17,  1582.  Died  Aug.  17, 
1637.  llis  great  work  was  Loci  Theologici,  &c.,  in  4  vols. 
4to.,  published  IGIO ;  afterwards  enlarged  by  others  to  20 
vols.  4to. 

Hutter,  L.,  D.  D.,  Prof,  of  Theology  in  "Wittenberg.  Born  15C3,  and 
died  Oct.  23,  1616.  His  chief  work.  Compendium  Locorum 
Theologicorum,  &c.  1  vol.  8vo.  Wittenberg,  1610  ;  subse- 
quently enlarged  to  folio. 

Konig,  J.  F.,  D.  D.,  Prof,  of  Theology  at  Rostock.  Born  Oct.  16, 
1619,  and  died  Sept.  15,  1664.  His  work  cited  is  Theologia 
Positiva  Acroamatica.    Rostock,  1664. 

Mosheim,  J.  L.,  D.  D.,  Professor  of  Theology  and  Chancellor  of  the 
University,  Goettingen;  formerly  Professor  at  Helmstadt, 
&c.  Born  Oct.  9,  1693,  and  died  Sept.  9,  1755.  His  work 
here  cited  is  Elemenia  Theologice  Dogmaiicce.  1758.   2  v.  8vo. 

Baumgarten,  S.  J.,  D.  D.,  Professor  of  Theology  at  Halle.  Born 
March  14,  1706,  and  died  July  4,  1757.  His  work  cited  is 
Evangelische  Glauhenslehre.  Halle.  Edited  by  Semler, 
1759,     3  vols.  4to. 

Storr,  Ch.  G.,  D.  D.,  Professor  of  Theology  at  Tubingen,  and  first 
Court  preacher  at  Stuttgard.  Born  Sept.  10,  1746.  Died 
Jan.  17,  1805.  His  work  cited  is  his  Lehrhuch  der  Christ- 
lichen  Dogmatik.     Ed.  Flatt.     1  vol.  8vo.     1803. 

Eeinhard,  F.  V.,  D.  D.,  Provost  of  the  University  at  Wittenberg,  and 
subsequently  first  Court  Preacher  and  Consistor-Counsellor 
at  Jena.  Born  March  12,  1753,  and  died  Sept.  6,  1812. 
His  work  cited  is  Vorlesungen  iiber  die  Dogmatik.  1  vol. 
8vo.     1801. 

Knapp,  G.  C,  D.  D.,  Professor  of  Theology  at  Ilalle.  Born  Sept. 
17,  1753,  and  died  Oct.  14,  1825.  His  work  cited  is  his 
Vorlesiingen  iiber  die  Christliche  Glauhenslehre.  Edited  by 
Thilo.     1827.     2  vols.  8vo. 


AUTHORS  QUOTED.  9 

Muhlenherff,  Henry  Melcliior,  D.  D.,  Pastor  of  Lutheran  Church,  Phila. 
Bora  Sept.  G,  1711,  died  Oct.  17,  1787.  His  work  here  cited 
is  his  '■'■  Diary  and  Reports,"  &c.,  ■which  constitute  a  large 
part  of  the  HaUische  Nachricliten,  published  periodically  at 
Halle  from  1741  to  1785,  in  4to.  numbers. 

Kunze,  John  C,  D.  D.,  Pastor  of  Lutheran  Church  from  1780,  and 
Professor  of  Greek,  Latin,  and  German,  in  the  University 
of  Pennsylvania,  Philadelphia;  afterwards  Pastor  in  New 
York  in  1784.  Born  1740,  and  died  July  24,  1807.  The 
work  cited  is  his  "  Ein  WortfUr  den  Verstand  tmd  das  Herz, 
von  dem  redden  und  gebahnten  Lebenswege."  1  vol.  8vo.; 
pp.  243.     Phila.,  1781. 

Goering,  Jacob,  Pastor  of  the  Church  in  York.  Born  1754.  Died 
1807.  His  work  cited  is  Besiegter  Wiederidiifer  (or  Van- 
quished Anabaptist)  in  Unterredungen  uber  Kindertaufe 
und  TJntertaucliung  (anonymous).  Lancaster,  1788.  1  vol. 
8vo.;  pp.  92. 

Helmuih,  J.  C.  Henry,  D.  D.,  Pastor,  Philadelphia.  Professor  of 
Greek,  Latin,  and  German,  in  the  University,  Philadelphia. 
Born  1745.  Died  Feb.  5,  1825.  The  work  quoted  is  his 
Report  in  the  HaUische  Nachrichten. 

Lochman,  J.  George,  D.  D.,  Pastor,  Harrisburg,  Penna.  Born  Dec. 
2,  1773,  and  died  July  10,  1826.  The  work  cited  is  his 
History,  Doctrine,  and  Discipline  of  the  Evangelical  Luthe- 
ran Church.     Harrisburg,  1818.     1  vol.  12mo.;  pp.  164. 

Endress,  Christian  F.,  D.  D.,  Pastor,  Lancaster.  Born  1775,  and 
died  Sept.  30,  1827.  Article  cited,  a  communication  in  the 
Lutheran  Intelligencer,  1827. 

SchmucJcer,  J.  George,  D.  D.,  Pastor  at  York,  Penna.  Born  Aug.  18, 
1771,  and  died  Oct.  7,  1854.  The  work  cited  is  Die  Wdch- 
terstimme  an  Zion's  Kinder.  Gettysburg,  1838.  1  vol. 
12mo.;  pp.  233. 


INTRODUCTION. 


SECTION  I. 

PRACTICAL. REMARKS    ON    THE    CHURCH    OF   CHRIST,    AND    THE  DUTY    OF 
MEMBERSHIP    IN    IT. 

Man  a  Religious  Being. 

The  distinctive  character  of  man  as  a  religious  being,  must  be 
evident  to  every  individual,  as  well  from  the  inward  monitor 
implanted  in  his  breast,  pointing  him  to  a  higher  Judge  of  human 
actions,  as  from  the  structure  of  the  universe  around  him,  abound- 
ing in  numberless  intelligent  arrangements,  which  aim  at  moral 
designs.  Accordingly,  even  the  ancient  heathen  affirmed  this 
attribute  of  our  nature,  and  designated  it  by  a  word '  derived,  as 
Cicero  supposes,  from  the  habit  of  man  to  revieio  ^  his  actions,  or 
as  the  Latin  father  Lactantius  maintains,  from  his  feeling  natu- 
rally ohligated^  to  a  course  of  virtue.  But  amid  the  light  of  the 
Gospel,  our  religious  nature,  and  obligation  to  a  higher  power, 
must  be  far  more  evident  to  reflecting  minds.  Indeed,  viewed  by 
aid  of  this  light,  religion  must  be  regarded  as  the  highest  interest 
that  can  attach  to  man.  It  alone  can  satisfy  the  yearnings  of  his 
soul  after  the  infinite  and  the  holy,  after  immortality  and  Grod.  It 
alone  can  solve  the  problem  of  his  earth-born,  yet  heaven-destined 
existence;  illustrate  his  infinitely  various  relations  to  earth,  and 
explain  how  his  citizenship  is  still  in  heaven.  It  alone  can  con- 
duct him  safely  through  the  mazes  of  life,  and  bring  him  to  that 
blissful  land  of  pure  delight,  where  saints  immortal  reign ;  to  that 
heavenly  Jerusalem,  where  prophets  and  apostles,  martyrs,  reform- 

'  Religio.  '  Ex  relegendo.  '  Religati  sumus. 

(11) 


12  INTRODUCTION. 

ers,  and  saints  of  all  ages,  convene  in  harmony,  to  sing  hallelujahs 
to  the  Lamb  that  was  slain,  and  liveth  again,  and  intercedes  for 
them. 

3Ian  a  sinner^  hut  redeemed. 

Yet  is  it  not  evident  that  the  great  mass  of  mankind  habitually 
neglect  the  known  dictates  of  this  religion,  whose  obligation  is 
engraven  on  their  souls  ?  If  we  adopt  any  standard  of  religion, 
which  an  intelligent  inquirer  could  derive  from  an  honest  inter- 
pretation of  the  New  Testament,  how  few  are  the  families,  how 
few  even  the  individuals,  that  attain  to  it,  or  make  conformity  to 
its  dictates,  the  daily  effort  of  their  life  !  Indeed,  left  to  himself, 
no  man  would  do  so.  "  There  is  none  righteous,  no,'  not  one ; 
there  is  none  that  understandeth,  there  is  none  that  seeketh  God ; 
they  are  all  gone  out  of  the  way ;  there  is  none  that  doeth  good, 
no,  not  one."  ' 

This  general  alienation  from  God,  our  best  benefactor  and  friend, 
the  moral  governor  of  our  world,  and  of  all  the  myriads  of  stellar 
and  of  planetary  worlds  which  spangle  the  regions  of  immensity, 
could  not  fail  to  entail  on  us  his  divine  displeasure.  Our  entire 
race  must  have  been  consigned  to  everlasting  burnings,  had  not 
our  gracious  heavenly  Parent  remembered  mercy  in  the  midst  of 
deserved  wrath,  and  in  the  counsels  of  eternity  devised  a  plan  of 
redemption  throuyh  the  sacrifice  of  his  Son,  which  has  been,  and 
for  ever  will  be,  the  subject  of  amazement  to  men  and  angels.  In 
achieving  this  glorious  scheme,  the  Son  of  God,  our  blessed  Sa- 
viour, died  upon  the  cross  to  atone  for  our  sins,  and  yielded  a  per- 
fect obedience,  to  purchase  for  us  a  title  to  heaven.  Thus  by  his 
active  and  passive  righteousness  he  made  ample  provision  for  our 
case,  and  now  sends  forth  his  disciples  with  the  injunction  to 
preach  the  Gospel  to  every  rational  creature,  and  to  invite  the  at- 
tention of  all  to  this  great  salvation.  He  offers  pardon  and  eternal 
life  to  the  children  of  men,  on  condition  that  they  repent  of  their 
injustice  to  his  character,  and  violation  of  his  laws;  that  they  ac- 
cept of  the  mercies  of  God  through  Christ,  and  in  gratitude  for 
his  goodness  and  love  for  the  infinite  excellencies  of  his  nature, 
consecrate  themselves  eternally  to  his  service. 

'  Rom.  iii.  10-12. 


THE   CHURCH;  ETC.  13 

Invitations  of  the  Gospel. 
These  invitations  meet  us  ou  almost  every  page  of  the  Gospel, 
and  address  themselves  to  you  also,  reader !  To  you,  likewise, 
the  Saviour  says,  "  Come  unto  me  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest.  Take  ray  yoke  upon  you  and 
learn  of  me ;  for  I  am  meek  and  lowly  in  heart,  and  you  shall  find 
rest  unto  your  souls;  for  my  yoke  is  easy,  and  ray  burden  is 
light."  The  Almighty  even  deigns  to  expostulate  with  you. 
"As  I  live,"  saith  the  Lord,  "  I  have  no  pleasure  in  the  death  of 
the  wicked,  but  that  the  wicked  turn  from  his  way  and  live  :  turn 
ye,  turn  ye  from  your  wicked  ways,  for  why  will  ye  die  ?"  And 
have  your  sins  been  so  great  as  to  deter  you  from  approaching  a 
throne  of  grace  ?  Hear  again  the  voice  of  mercy  :  "  Though  your 
sins  be  as  scarlet,  they  shall  be  white  as  snow ;  though  they  be 
red  like  crimson,  they  shall  be  as  wool.  For  my  thoughts  are  not 
as  your  thoughts,  neither  are  my  ways  as  your  ways ;  for  as  the 
heavens  are  higher  than  the  earth,  so  are  my  ways  higher  than 
your  ways,  and  my  thoughts  than  your  thoughts."  "  Wherefore 
return,  ye  backsliding  children,  and  I  will  heal  your  backslidiags, 
and  will  make  a  covenant  of  peace  with  you,  and  it  shall  be  an 
everlasting  covenant." 

The  Church  and  the  duty  of  uniting  with  her. 

To  aid  returning  sinners  in  securing  their  salvation,  and  to  con- 
centrate to  a  focus  the  moral  influence  of  their  renovated  life,  to 
enable  them  to  hold  up  to  the  view  of  mankind  the  radiant  stand- 
ard of  mercy,  and  by  their  holy  example  to  be  ''lights  of  the 
world  and  the  salt  of  the  earth,"  the  Saviour  requires  them  to 
step  out  from  among  the  ungodly  world,  publicly  to  profess  his 
name  by  the  rite  of  baptism,  and  to  associate  themselves  together 
into  a  distinct  society.  To  this  society,  termed  in  holy  writ  the 
Church,  he  has  committed  his  inspired  oracles,  together  with  his 
divinely-appointed  system  of  remedial  agencies,  by  which  all  those 
inclined  to  heed  the  gracious  calls  of  mercy  are  gathered  into  this 
church,  and  enjoy  the  promise  of  eternal  life.  The  Chxirch  of 
Christ,  is,  therefore,  the  most  imjiortant  'nstitution  on  earth.  The 
family  institution  is  important,  binding  together  its  members  with 


14  INTRODUCTION. 

ties  of  endearment,  such  as  earth  nowhere  else  knows.  The  civil 
compact  is  important,  involving  temporal  interests  of  nations  and 
generations.  But  the  Church  of  God,  which  is  the  pillar  and 
ground  of  the  truth,  is  as  much  more  important  as  the  soul  is 
nobler  than  the  body,  and  eternity  longer  than  time ;  for  it  in- 
volves interests  of  God  and  man,  interests  which  shall  pervade 
immensity  and  survive  eternity. 

What  then  is  the  nature  of  the  Church  ? 

The  visible  Church  of  Christ  is  a  dioinelii -appointed  institution, 
built  upon  the  foundation  of  the  apostles  and  prophets,  Jesus 
Christ  himself  being  the  chief  corner-stone ;  against  which  Church 
the  gates  of  hell  shall  never  prevail.  It  is  not  to  be  regarded  as 
of  human  origin,  as  a  voluntary  association,  or  optional  institution, 
to  which  we  may  attach  ourselves  or  not,  as  we  please.  It  is  a 
place  of  refuge  provided  by  God  himself  for  fallen  man,  and  if  he 
voluntarily  neglects  to  flee  to  it  for  safety,  he  will  forever  fail  to 
find  any  other  hiding  place  from  the  tempest  or  refuge  from  the 
storm  of  the  divine  displeasure. 

It  consists  of  all  those  who  have  heard  the  gospel  call,  and 
having  resolved  to  accept  it,  have  been  made  disciples  hy  haptism 
in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost,  who 
have  thus  publicly  professed  the  name  of  Christ  before  the  world, 
and  promised  to  obey  all  things,  whatever  he  has  commanded  them 
in  his  inspired  word. 

It  embraces  all  who  having  been  admitted  by  baptism,  have  as- 
sociated themselves  together  in  different  local  societies,  together  with 
their  children,  for  the  purpose  of  statedly  worshiping  God  in  the 
ordinances  of  his  own  appointment,  for  mutual  edification,  disci- 
pline, supervision,  and  encouragement  in  their  Christian  walk,  as 
well  as  cooperation  in  spreading  the  Gospel  over  the  earth.  These 
baptized  children,  are  regarded  as  entitled  to  reception  into  the 
churches  in  consequence  of  the  membership  of  their  parents. 
But  when  they  reach  years  of  discretion,  they  are  bound  publicly 
to  assume  by  their  own  personal  act  the  obligations  of  the  Chris- 
tian profession,  and  to  exhibit  a  Christian  walk,  or  they  should  be 
made  subjects  of  church  discipline,  and  if  incorrigible,  be  ulti- 
mately excluded  from  the  visible  church.  They  are  bound  on  ar- 
riving at  years  of  maturity  to  confirm  or  assume  the  vows  made 


THE  NATURE  OF  THE  CHURCH.  15 

for  them  in  baptism — to  make  a  personal  profession  of  religion, 
which,  with  its  attendant  forms,' in  the  Lutheran  church,  as  also 
in  some  others,  is  termed  Confirmation^  By  this  rite  is  meant, 
not  any  special,  divine  institution,  for  the  Scriptures  do  not  desig- 
nate the  public  act  of  making  a  profession  of  religion  by  any 
distinctive  name,  nor  represent  it  as  a  special  rite  in  the  church. 
Hence,  by  Confirmation  the  Lutheran  church  understands  nothing 
more,  than  a  solemn  mode  of  admitting  to  sacrame7ital  communion 
those  who  %oere  baptized  in  infancy. 

To  this  Church  Christ  has  confided  the  ministri/,  the  loord,  and 
sacraments,  as  the  appointed  instrumentalities  employed  by  the 
Holy  Spirit  to  awaken,  convert,  sanctify,  and  save  sinners.  He 
did  not  entrust  the  interests  and  control  of  his  church  to  the  apos- 
tles and  ministers  alone  as  a  self-perpetuating  close  corporation,  as 
Episcopalians  imagine,  but  to  the  church  of  which  the  apostles 
and  the  ministers  of  all  ages  are  officers.  We  find  it  was  the 
business  of  the  entire  church  at  Jerusalem  to  elect  a  minister  of 
the  highest  rank,  even  an  apostle  in  place  of  the  traitor  Judas. 

These  means  are  wisely  adapted  by  their  intrinsic  nature,  to 
produce  those  effects  on  the  mind,  which  are  requisite  for  salvation  ; 
yet  are  they  not  effectual  in  a  single  case,  without  the  superadded 
influences  of  the  Holy  Spirit :  nor  even  with  these  sacred  influ- 
ences, unless  the  sinner  attend  to  them  with  an  humble,  devout, 
prayerful,  and  obedient  mind.  It  was  Paul  that  planted,  and 
ApoUos  that  watered ;  but  God  gave  the  increase.  Yet  many  of 
those  who  heard  the  same  preaching,  which  converted  the  three 
thousand  at  Pentecost,  repented  not,  gave  little  heed  to  the  word, 
and  were  not  saved. 

These  influences  of  the  Spirit  are,  according  to  the  principles 
of  God's  moral  administration,  ordinarily  confined  to  the  appointed 
means  of  grace ;  and  none  can  justly  hope  for  them  whilst  they 
neglect  these  instrumentalities  :  but  they  are  invariahhj  bestowed 
on  all  who  make  a  sincere,  faithful  and  persevering  use  of  the 
means;  so  that  whilst  they  are  thus  waiting  on  the  Lord,  in  the 
means  of  his  own  appointment,  he  will  sooner  or  later,  in  his  own 
time  and  place,'  render  them  eff"ectual  to  the  awakening,  conver- 
sion, sanctification,  and  salvation  of  their  souls. 

'  Ubi  et  quando  vult  Deus — Augsbur^j  Confession,  Art.  v. 


16  INTRODUCTION. 

This  Church,  being  appointed  of  God,  and  embracing  in -it  the 
divinely  established  instrumentalities,  through  which  all  spiritual 
blessings  are  bestowed,  no  one  2vho  has  heard  the  Gospel  call,  can 
oi-dinarilij  he  saved,  without  its  pale.  The  Church  is,  therefore, 
in  a  proper  sense,  the  spiritual  mother  of  us  all,  in  which  we  are 
to  be  trained  up  unto  eternal  life. 

Extension  of  the  Cliiirch. 

These  are  the  cardinal  features  of  this  great  spiritual  brother- 
hood of  Christendom ;  of  that  moral  empire,  that  "  kingdom  of 
heaven,"  which  Christ  appeared  on  earth  to  establish.  These 
are  the  grand  outlines  of  that  system  of  instrumentalities,  ap- 
pointed by  God  for  the  salvation  of  our  fallen  and  guilty  race. 
This  system  has  legitimated  the  validity  of  its  claims,  and  de- 
monstrated the  divinity  of  its  power,  in  all  ages  of  its  history. 
The  little  band  of  fishermen  and  tentmakers,  together  with  the 
hundred  and  twenty  names  that  had  convened  for  prayer  in  an 
upper  room  in  Jerusalem,  constituted  the  entire  original  mem- 
bership of  this  Church.  But  by  the  preaching  of  the  Gospel, 
accompanied  with  the  influence  of  the  Spirit,  "  the  Lord  added 
to  the  church  daily,  such  as  were  saved."  Converts  were  soon 
made  in  all  the  surrounding  region,  and  organized  into  local 
churches  in  Samaria,  at  Corinth,  (1  Cor.  i.  2,)  at  Antioch,  (Acts 
xiii.  1,)  in  Galatia,  (1  Cor.  xvi.  1,)  at  Eome,  in  Asia  Minor,  and 
elsewhere,  (Rev.  i.  4).  Each  of  these  collections  of  worshippers 
is  spoken  of  as  a  Christian  church ;  yet  they  are  also  designated 
in  the  aggregate  as  one  Church.  In  this  acceptation  of  the  term 
does  the  Saviour  say :  "  On  this  rock  I  will  build  my  church," 
(Matt,  vi.  18,)  and  Paul  penitently  acknowledge,  "  In  time  past, 
I  persecuted  the  church  of  God,  and  wasted  it,"  (Gal.  i.  13).  In 
about  three  centuries,  the  triumphs  of  this  holy  religion  were  ex- 
tended over  a  large  part  of  the  Roman  Empire,  and  the  banners 
of  Christianity,  first  unfurled  in  the  valleys  of  Judea,  were  seen 
waving  in  triumph  over  the  palace  of  the  Cajsars.  This  Church 
of  God,  amidst  various  vicissitudes,  has  continued  its  triumphs  to 
the  present  day,  and  realized  the  promise  of  the  Saviour,  "  Lo,  I 
will  be  with  you  always,  even  unto  the  end  of  the  world." 


MEMBERSHIP  OF  THE  CHURCH.  17 

Estimate  of  Church  membership,  Tjy  the  greatest  minds  of  all  ages. 

The  loftiest  and  the  wisest  intellects  of  every  century  have  done 
homage  to  this  divine  institution,  and  regarded  it  a  privilege  and 
honor  to  be  numbered  among  the  disciples  of  the  crucified  Naza- 
rene.  To  say  nothing  of  the  distinguished  divines,  philosophers, 
and  statesmen  of  earlier  centuries,  the  Church  of  Christ  has  em- 
braced in  her  pale  the  most  illustrious  names  of  modern  ages,  even 
in  the  ranks  of  civilians,  such  as  a  Grotius,  a  Leibnitz,  a  Kepler, 
a  Newton,  a  Locke,  a  Boyle,  a  Sir  Matthew  Hale,  and,  in  our  own 
country,  a  Chief  Justice  Marshall. 

These  and  hundreds  of  other  men,  classed  by  the  judgment 
of  mankind  among  the  leading  intellects  of  their  age  and  gene- 
ration, have  placed  on  record  not  only  their  belief  in  the  truth 
of  Christianity,  but  also  their  high  appreciation  of  the  word  of 
God,  and  of  that  spiritual  religion  demanded  of  faithful  church- 
members.  Listen  to  testimony  of  the  distinguished  Lutheran 
civilian  and  statesman,  Oxenstiern,  the  chancellor  of  Sweden, 
and  prime-minister,  as  well  as  companion  of  his  noble  hearted 
monarch,  Gustavus  Adolphus,  who  poured  out  his  life's  blood 
on  the  plains  of  Lutzen  for  the  liberties  of  Protestantism.  After 
the  lamented  death  of  his  monarch,  in  1632,  he  was  placed  at  the 
head  of  the  government,  and  not  only  conducted  the  war  to  a 
successful  issue,  but  also  ruled  the  nation  with  consummate  wis- 
dom and  success.  This  great  man  appears  also  to  have  been  a 
distinguished  Christian  and  faithful  member  of  the  Church.  He 
spent  part  of  his  time  in  retirement,  and  when  visited  in  his 
retreat  by  the  English  ambassador,  Mr.  Whitlock,  he  closed  their 
interview  with  the  following  remarks :  "  I  thank  God  that  he 
has  given  me  time  to  know  him,  and  to  know  myself.  All  the 
comfort  I  have,  which  is  more  than  the  whole  world  can  give,  I 
find  in  the  enjoyment  of  the  influences  of  the  Holy  Spirit,  and  in 
the  perusal  of  God's  Holy  Word.  You  are  now  in  the  prime  of 
your  age  and  vigor,  and  enjoy  great  favor,  but  all  this  will  leave 
you,  and  you  will  one  day  better  understand  and  relish  what  I 
say.  You  will  then  find  that  there  is  more  wisdom,  truth,  com- 
fort, and  pleasure  in  retiring  and  turning  your  heart  from  the  world 
to  the  good  Spirit  of  God,  and  in  reading  the  Bible,  than  in  all  the 
2* 


18  INTRODUCTION. 

courts  and  favors  of  princes."  This  testimony,  let  it  also  be  remem- 
bered, was  given  after  a  long  life  of  most  successful  public  services, 
and  after  the  highest  honors  of  the  nation  had  been  accumulated 
upon  him. 

One  more  testimonial  may  suffice  : 

"  Sir  Isaac  Newton  set  out  in  life  a  clamorous  infidel,  but  ou 
a  nice  examination  of  the  evidences  for  Christianity,  he  found 
reason  to  change  his  opinions.  AVhen  the  celebrated  Dr.  Edmund 
Halley  was  talking  infidelity  before  him,  Sir  Isaac  addressed  him 
in  these  or  like  words:  'Dr.  Halley,  I  am  always  glad  to  hear 
you  when  you  speak  about  astronomy  or  other  parts  of  the  mathe- 
matics, because  that  is  a  subject  you  have  studied  and  well  under- 
stand ;  but  you  should  not  talk  of  Christianity,  for  you  have  not 
studied  it.  I  have,  and  am  certain  that  you  know  nothing  of  the 
matter.'  This  was  a  just  reproof,  and  one  that  would  be  very 
suitable  to  be  given  to  half  the  infidels  of  the  present  day,  for  they 
often  speak  of  what  they  have  never  studied,  and  what,  in  fact, 
they  are  entirely  ignorant  of.  Dr.  Johnson,  therefore,  well  ob- 
served, that  no  honest  man  could  be  a  Deist,  for  no  man  could  be 
so  after  a  fair  examination  of  the  proofs  of  Christianity.  On  the 
name  of  Hume  being  mentioned  to  him,  'No,  sir,'  said  he,  'Hume 
owned  to  a  clergyman  in  the  bishopric  of  Durham  that  he  had 
never  read  the  New  Testament  with  attention.' " 

Header,  these  testimonials  we  have  adduced,  not  because  we 
base  our  faith  in  Christianity,  or  in  the  importance  of  the  Chris- 
tian Church,  on  human  authority.  Our  object  is,  to  show  you, 
that  if  your  neglect  of  religion  hitherto  has  arisen  from  the  sup- 
position that  it  is  a  human  device  or  imposture,  and  therefore 
obedience  to  its  dictates  not  your  highest  duty,  it  would  be  wise 
for  you  to  examine  the  subject,  lest  you  lose  your  never-dying 
soul.  Certainly,  evidences  which  convinced  the  loftiest  intellects 
of  the  world  cannot  be  refuted  by  a  sneer,  but  merit  our  serious 
investigation  before  we  reject  them.  All  these  men  also  regarded 
the  public  profession  of  religion  by  membership  in  the  visible 
Church,  as  essential  to  a  faithful  Christian.  The  blessed  Saviour 
himself  has  decided  this  point.  "  Go  ye,"  (says  he  in  his  final 
commission,)  "and  make  disciples^  of  all  nations,  baptizing  them 

■  It  is  generally  conceded  by  the  best  philologists,  that  iiadnrcvanTc,  from 


SCRIPTURE   CANON.  19 

in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
teaching  them  to  observe  all  things  whatsoever  I  have  commanded 
you."'  Again:  "Whosoever  shall  confess  me  before  men,  him 
will  I  also  confess  before  my  Father  who  is  in  heaven.  But  who- 
soever shall  deny  me  before  men,  him  will  I  also  deny  before  my 
Father  who  is  in  heaven."^  "  He  that  believeth  and  is  baptised, 
shall  be  saved;  but  he  that  believeth  not  shall  be  damned." 
Membership  in  the  visible  Church  of  the  Redeemer  is,  therefore, 
not  only  one  of  the  richest  blessings  of  heaven,  calling  for  our 
warmest  gratitude,  but  it  is  also  a  sacred  and  imperative  duty, 
distinctly  enjoined  in  the  Word  of  God,  the  neglect  of  which 
jeopards  the  salvation  of  the  soul !  Reader,  is  j'our  name  en- 
rolled among  the  followers  of  the  Lamb,  or  does  the  eye  of  omni- 
science behold  you  in  the  ranks  of  those  who  practically  deny  the 
Lord  that  bought  them,  and  will  bring  upon  themselves  swift  de- 
struction?^ 

SECTION  II. 

THE   CANONICAL   BOOKS   OF   SCRIPTURE,    AND   THE    TWO   PRINCIPAL 
MODERN    VULGATE    VERSIONS. 

To  this  all-important,  this  divinely  appointed  institution,  the 
church,  the  inspired  oracles  of  God  have  been  confided,  as  her 
directory  of  faith  and  practice,  as  containing  that  gospel  which  is 
to  be  preached  to  every  creature,  as  that  heaven  descended  truth, 
which  is  the  power  of  God  and  the  wisdom  of  God  to  the  salva- 
tion of  all  who  believe  it. 

The  books,  which,  by  common  consent  of  the  true  church  in  all 
ages,  are  entitled  to  a  place  in  the  collection,  and  are  called 
Canonical,  are  the  following,  viz  :  The  five  books  of  Moses,  termed 
Genesis,  Exodus,  Leviticus,  Numbers,  and  Deuteronomy;  Joshua, 
Judges,  Ruth,  1  and  2  Samuel,  1  and  2  Kings,  1  and  2  Chroni- 
cles, Ezra,  Nehemiah,  Esther,  Job,  Psalms,  Proverbs,  Ecclesiastes, 
Solomon's  Song,  Isaiah,  Jeremiah,  Lamentations,  Ezekiel,  Daniel, 

fiaOnrr]!,  a  disciple,  signifies  to  make  disciples.  (Stoltz  and  Bengelius, 
machct  zu  Jilnger.     De  AVette,  hekehret.) 

'  Matt,  xxviii.  19.  ""  Matt.  x.  32.  =  See  Ev.  Mag.,  vol.  i.,  p.  321. 


20  INTRODUCTION. 

Ilosea,  Joel,  Amos,  Obadiah,  Jonah,  Micab,  Nahura,  Habakkuk, 
Zephaniab,  Haggai,  Zechariab,  and  Malachi,  whicb  constitute  the 
Hebrew  canon  or  the  Old  Testament.  The  books  of  the  New 
Testament  are  :  I. — Historical,  the  Gospels  of  Matthew,  Mark, 
Luke,  and  John,  and  the  Acts  of  the  Apostles,  also  by  Luke ; 
II. — Doctrinal,  the  Epistle  of  Paul  to  the  Romans,  his  1  and  2  to 
the  Corinthians,  to  the  Galatians,  Ephesians,  Philippians,  Colos- 
sians,  1  and  2  Thessaloniana,  1  and  2  Timothy,  Titus,  Philemon, 
and  to  the  Hebrews ;  the  Epistle  of  James,  the  1  and  2  of  Peter, 
1,  2  and  3  of  John,  and  that  of  Jude;  and  III. — Prophetical,  the 
Revelation  of  St.  John. 

The  books  termed  Apocrypha,  neither  lay  claim  ^  to  divine 
origin,  nor  are  entitled  to  be  regarded  as  inspired.  For  they  con- 
tradict themselves;^  contradict  the  Scriptures;*  were  not  acknow- 
ledged by  the  Jews ;  were  not "  written  until  after  the  spirit  of 
prophecy  had  ceased  with  Malachi;  are  never  quoted  by  Christ 
or  his  apostles ;  and  were  not  received  by  the  early  Christians  in 
the  apostolic  and  subsequent  age. 

As  the  canonical  Scriptures  have  been  proved  a  divine  revelation, 
it  inevitably  follows  that  we  are  bound  to  receive  them  as  such, 
and  to  believe  all  the  declarations  which  they  contain. 

a)  But  some  of  these  declarations  represent  this  revelation  as  a 
rule  of  faith  and  practice.* 

h)  Other  passages  declare  it  to  be  a  suiEcient  rule:^  not  one 
which  will  put  an  end  to  all  controversy,  or  produce  absolute  uni- 

'  See  the  Prologue  to  Ecclesiasticus. 

'  Compare  1  Mace.  6  :  4-16,  with  2  Mace.  1  :  13-16. 

'  Comp.  Baruch.  1 :  2,  with  Jerem.  43 :  6,  7 ;  also  2  Mace.  14  :  41,  42, 
with  Exod.  20:  13. 

'  2  Tim.  3  :  16,  17.  All  the  Scripture  (see  v.  15.)  is  given  by  inspiration 
of  God  and  is  profitable  for  (^ic^ai/caXiai')  instruction,  (^iXcyxov)  for  refuta- 
tion, (cTravopdu)aiv)  for  reformation,  (Trai^tiav)  for  training  'n\  righleouincss ; 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  every 
good  2vork.  John  5  :  39.  Search  the  Scriptures,  for  in  them  ye  think  ye 
have  eternal  life,  and  they  are  they  whicli  testify  of  me.  Matt.  22  :  29. 
Jesus  answered  and  said  unto  them.  Ye  do  err,  not  knowing  the  scriptures. 

'  2  Tim.  3:15.  And  from  a  child  thou  hast  known  the  holy  scriptures, 
which  are  able  to  make  thee  inse  unto  salvation,  through  faith  whicli  is  in 
Christ  Jesus. 


VULGATE   VERSIONS.  21 

formity  of  views  among  men,  for  such  a  rule  no  where  exists  in 
the  world  either  among  Romanists  or  Protestants,  but  a  rule 
sufficiently  clear  to  conduct  the  sincere  inquirer  into  all  necessary 
truth. 

c)  Others  declare  it  to  be  the  only  infallible  rule.' 

d)  Others  record  the  appointment  of  an  order  of  men  as  teachers 
of  this  religion;^  but  1)  bind  them  to  study  the  Scriptures''  and 
teach  according  to  them  :  *  2)  mention  certain  teachers,  whose 
doctrines  were  false ;  ^  and  3)  require  the  hearers  to  compare  the 
instructions  of  their  teachers  with  the  written  revelation  of  God ;  ® 
and  4)  pronounce  the  most  awful  curses  on  those  who  either  add 
to,  or  subtract  from  the  things  taught  in  the  inspired  volume.^ 

'  Isaiah  8  :  20.  To  the  law  and  the  testimony:  if  they  speak  not  ac- 
cording to  this  word,  it  is  because  there  is  no  light  in  them.  2  Pet.  1 :  19. 
We  have  also  a  more  sure  word  of  prophecy,  whereunto  ye  do  well  that 
ye  take  heed,  as  unto  a  light  that  shineth  into  a  dark  place,  until  the  day 
dawn  and  the  day  star  arise  in  your  hearts. 

=  2  Tim.  2  :  2.  And  the  things  that  thou  hast  heard  of  me  among  many 
witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be  able  to 
teach  others  also.     Matt.  28  :  18-20. 

"  1  Tim.  4 :  15.  Meditate  upon  these  things  (the  things  among  others 
taught  in  that  epistle) ;  give  thyself  wholly  to  them,  that  thy  profiting 
may  appear  to  all. 

'  Gal.  1  :  8.  But  though  we  or  an  angel  from  heaven,  preach  (publish 
ivayyc>.i^riTat)  any  Other  gonpel  unto  you,  than  that  which  we  have  preached, 
(published,  orally,  and  in  this  epistle)  let  him  he  accursed. 

*  2  Pet.  2 :  1,2.  But  there  were  false  prophets  also  among  the  people, 
even  as  there  will  he  false  teachers  among  you,  who  privily  shall  bring  iu 
damnable  (destructive  oTruXjias)  heresies,  even  denying  the  Lord  that 
bought  them,  and  bi'ing  upon  themselves  swift  destruction.  And  many 
follow  their  pernicious  ways,  by  reason  of  whom,  the  way  of  truth  will 
be  evil  spoken  of. 

«  2  John  10 :  11.  If  there  come  any  unto  you,  and  bring  not  this  doc- 
trine (that  taught  in  this  epistle)  receive  him  not  unto  your  house,  neither 
bid  him  God  speed ;  for  he  that  biddeth  him  God  speed,  is  partaker  of 
his  evil  deeds.  Acts  17  :  11.  These  were  more  noble  than  those  in 
Thessalonica,  in  that  they  received  the  word  with  all  readiness  of  mind, 
and  searched  the  scriptures  daily  ivhether  those  things  ivere  so. 

'•  Rev.  22  :  18,  19.  For  I  testify  unto  every  man  that  heareth  the  words 
of  the  prophecy  of  this  book,  if  any  man  shall  add  unto  these  things, 
God  shall  add  unto  him  the  plagues  that  are  written  in  this  book.     And 


22  INTRODUCTION. 

From  all  these  considerations  wo  perceive  the  absurdity,  as  well 
as  the  wickedness  of  the  Roman  Catholic  church,  which  main- 
tains, that  the  Scriptures  do  not  teach  all  the  necessary  features 
of  true  Christianity,  that  Grod's  own  word  is  not  sufficiently  clear 
to  serve  as  a  rule  of  faith  and  practice  to  Christians  generally ; 
and  that  her  popes  and  councils  and  priests  are  indispensable  and 
infallible  interpreters  of  what  the  Scriptures  mean  ! 

The  principal  modern  versions  most  extensively  used  are  the 
German  translation  of  Luther,  and  the  English  published  in  the 
reign  of  king  James  I.,  about  two  hundred  years  ago.  In  pre- 
paring his  version  the  illustrious  reformer  received  much  assistance 
from  the  learned  Melanchthon.  Further  to  ensure  its  accuracy, 
Luther  invited  a  select  party  to  meet  at  his  house  daily,  and  aid  in 
the  revision  of  his  work. 

Melanchthon  collated  the  Greek,  Cruciger  the  Chaldee,  and  other 
professors  the  Rabinical  writings.  Justus  Jonas,  John  Bugen- 
hagen,  and  Aurogallus  also  lent  their  aid.  The  work  was  pub- 
lished in  detached  parts ;  but  the  New  Testament  was  finished  in 
1522,  and  the  entire  bible  was  first  published  in  1530.  The 
language  of  Luther's  version  is  remarkably  pure  and  elegant;  it 
has  justly  been  ranked  with  the  German  classics,  and  is  at  the 
present  day  entirely  intelligible  to  the  popular  reader.  The 
English  version  is  the  joint  production  of  forty-seven  distinguished 
divines,  who  were  appointed  by  king  James  I.  and  commenced 
their  labours  in  1G07.  They  were  distributed  into  six  divisions, 
two  of  which  assembled  at  Cambridge,  two  at  Oxford,  and  two  at 
Westminster,  each  division  having  a  particular  part  of  the  Scrip- 
tures allotted  to  it.  Every  individual  translated  the  whole  portion 
assigned  to  his  division.  All  the  members  of  the  division  then 
met,  compared  their  works  and  selected  out  of  each  what  was 
thought  best.  Each  book,  thus  finished,  was  sent  to  the  other  five 
divisions,  and  carefully  revised  by  them.  Three  years  were  spent 
in  this  labour,  after  which  three  copies  of  the  entire  bible  thus 
prepared  were  forwarded  to  London,  one  from  Cambridge,  one 

if  any  man  shall  take  away  of  the  words  of  the  book  of  this  prophecy, 
God  shall  take  away  his  part  out  of  the  book  of  life,  and  out  of  the  holy 
city,  and  from  the  things  which  are  written  in  this  book ! 


HUMAN    CREEDS.  2-'^ 

from  Oxford,  the  third  from  Westminster.  Here  a  committee  of 
six,  two  from  each  of  these  places,  reviewed  the  whole  work, 
which  was  again  revised  by  Dr.  Smith,  who  wrote  the  preface, 
and  by  Dr.  Bilson,  bishop  of  Winchester.  It  was  first  published 
in  folio  in  1611,  though  some  of  the  copies  are  dated  1612,  and 
others  1613. 

It  is  a  very  correct  and  able  version ;  but  too  rigidly  literal  to 
be  always  perspicuous.  A  few  passages  also  have  been  obscured 
by  the  change  of  signification  which  some  few  words  have  expe- 
rienced in  the  lapse  of  two  hundred  and  thirty  years.  A  revised 
edition  of  this  version  has  recently  been  published  by  the  cele- 
brated American  Lexicographer,  Dr.  Webster,  in  which  he  has 
made  all  those  verbal  and  grammatical  corrections  rendered  neces- 
sary by  the  present  improved  state  of  our  language. 

The  sacred  volume  has  been  translated  into  many  other  lan- 
guages, ancient  and  modern  ;  and  by  the  pious  efforts  of  different 
bible  societies  of  the  present  day  alone,  into  about  two  hundred 
languages  and  dialects. 


SECTION  III. 

ORIGIX   OF   HUMAN   CREEDS,   ESPECIALLY   OF    THE  AUGSBUKG  CONFESSION 
NUMBER    OF   ITS   ADHERENTS. 

In  accomplishing  the  high  and  holy  mission  of  the  Church, 
"earnestly  to  contend  for  the  faith  delivered  to  the  saints"  in  the 
inspired  volume,  and  to  admit  members  to  her  communion,  it  was 
found  necessary  from  the  beginning,  to  require  of  applicants  a 
declaration  of  their  cordial  faith,  that  Jesus,  the  Christ  (the 
Messiah),  is  the  Son  of  God.  Acts  8  :  37.  To  this  profession  of 
faith  additions  were  successively  made,  and  thus  the  Apostles' 
Creed,  embracing  the  essential  doctrines  of  Christianity,  was 
formed. 

To  this  creed  a  few  other  brief  doctrinal  confessions  were  added 
in  the  progress  of  centuries,  notwithstanding  which,  numerous  cor- 
ruptions crept  into  the  Church,  especially  after  the  union  of  Church 


24  INTRODUCTION. 

and  State  under  Constantine  and  his  successors,  until,  at  last,  little 
was  left  of  the  primitive  apostolic  purity  of  doctrine.  The  Church 
had  lost  her  pristine  glory — her  faith  was  obscured  by  numberless 
superstitions — her  worship  had  degenerated  into  a  lifeless  routine 
of  outward  ceremonies — and  her  piety  had  been  changed  into  gross 
and  almost  universal  corruption  of  morals,  among  the  priests  no 
less  than  amongst  the  laity,  until  the  lustre  of  the  Church  was 
almost  entirely  buried  in  the  midnight  gloom  of  the  dark  ages. 
In  due  time,  however,  the  God  of  Zion  commanded  light  to  shine 
out  of  this  darkness.  Wickliffe,  in  the  fourteenth  century,  and 
Huss  and  Jerome  of  Prague,  in  the  earlier  part  of  the  fifteenth, 
began  to  expose  the  abominable  corruptions  of  the  Roman  Catholic 
Church,  and  paid  the  forfeit  of  their  lives  for  their  zeal  in  the 
cause  of  the  Redeemer.  But  in  the  sixteenth  century,  the  great 
Head  of  the  Church,  having  prepared  the  state  of  the  nations  for 
His  benign  plans,  raised  up  Martin  Luther  and  his  immortal 
coadjutors,  who  shook  the  Papal  throne  to  its  very  foundation ; 
and,  guided  by  the  hand  of  Heaven,  effected  the  glorious  Reforma- 
tion. This  regeneration  of  the  Church  has  since  been  extended 
over  the  major  part  of  Europe,  and  to  it  are  we  also  indebted  for 
the  liberty,  civil  and  religious,  which  distinguishes  this  favored 
land.  In  the  progress  of  their  work,  and  under  circumstances 
peculiarly  interesting  and  imposing,  the  Reformers  were  called  on 
to  declare  their  fundamental  views  of  the  Christian  religion,  and 
thus  framed  the  mother  symbol  of  the  Reformation. 

The  Augsburg  Confession  was  prepared  for  the  twofold  purpose 
of  rebutting  the  slanders  of  the  Papists,  and  of  publishing  to 
Europe  the  doctrines  of  the  Reformers.  The  Emperor  Charles  V., 
in  order  to  terminate  the  dispute  between  the  Pope  and  the 
princes  who  favored  the  Reformation,  which  tended  to  distract  his 
empire  by  civil  discord,  and  threw  a  formidable  barrier  into  the 
way  of  his  ambitious  projects,  had  ordered  the  convention  of  a 
Diet  at  Augsburg,  and  promised  his  personal  attendance.  The 
Pope  also,  who  had  long  been  pressing  on  the  Emperor  the  adop- 
tion of  violent  measures  to  suppress  the  obstinate  heretics,  as  the 
Holy  Father  termed  them,  cherished  the  flattering  expectation 
that  this  Diet  would  give  a  death  blow  to  the  Protestant  cause. 


DIET   OF   AUGSBURG.  25 

Encouraged  by  the  promise  of  an  impartial  audience  from  the 
Emperor,  the  Elector  of  Saxony  charged  Luther,  Melanchthon, 
Bugenhagen,  and  Jonas  to  make  a  sketch  of  their  doctrines  to  be 
used  at  the  Diet.  Such  a  summary  was  written  by  Luther  in 
seventeen  sections,  termed  the  Torgau  Articles.  The  Emperor, 
however,  instead  of  reaching  Augsburg  on  the  8th  of  April,  accord- 
ing to  promise,  did  not  arrive  until  the  15th  of  June.  Melanch- 
thon in  the  meantime  expanded  these  Torgau  articles  into  what  is 
now  denominated  the  Augsburg  Confession.  This  enlarged 
work  was  then  sent  from  Augsburg  by  a  special  messenger  to 
Luther  at  Coburg,  for  his  examination,  and  received  his  cordial 
sanction. 

The  Emperor  twice  refused  to  have  the  Confession  read  ia 
public,  and  demanded  that  it  be  handed  to  him  for  private  perusal. 
But  the  Protestant  Princes  manfully  persisted  in  demanding  a 
public  hearing,  as  a  matter  of  justice,  since  they  had  been  falsely 
charged  with  sundry  grievous  heresies.  The  Emperor  finally 
yielded,  and  on  the  25th  of  June,  1530,  at  3  o'clock,  P.  M.,  this 
memorable  Confession  was  publicly  pronounced  in  the  presence  of 
the  Emperor,  his  brother  King  Ferdinand,  the  Elector  John  of 
Saxony,  with  his  son  John  Frederick,  George  of  Brandenburg, 
Francis  and  Ernest,  Dukes  of  Luneburg  and  Brunswick,  Philip, 
Landgrave  of  Hesse,  Wolfgang,  prince  of  Anhalt,  and  about  two 
hundred  other  princes  and  divines.'  The  Chancellors  of  the 
Elector,  Baier,  and  Pontanus  (Briick),  arose,  the  former  holding  in 
his  hand  the  German  copy,  and  the  latter  the  Latin  original,  in 
accordance  with  the  imperial  direction  that  their  defence  should  be 
prepared  in  these  two  languages.-  The  Emperor  desired  the 
Latin  to  be  read;    but  the  Elector  remonstrated,  alleging   that 


'  The  principal  divines  who  attended  the  Protestant  princes  to  the  Diet, 
in  addition  to  Melanchthon,  were  Justus  Jonas,  Dr.  Urban  Regius,  Dr. 
Stephen  Agricola,  George  Spalatin,  John  Agricola  of  Eisleben,  Andrew 
Osiander,  John  Brentius,  John  Rurer,  Adam  Weisz  (Candidas),  Martin 
MiJglin,  Dr.  Schnepf,  Dr.  Ordinger,  and  Dr.  Henry  Bock. 

*  See  the  extract  from  the  imperial  edict  of  citation,  in  MUller's  Sym. 
Books,  p.  Ivi. 
3 


26  INTRODUCTION. 

as  the  Diet  was  assembled  on  Grermau  ground,  it  ought  to 
use  the  German  language.  The  Emperor  having  assented,  Dr. 
Baier  read  the  German  copy,  and,  it  is  said,  pronounced  it  with 
such  an  emphasis,  and  so  powerful  a  voice,  that  every  syllable  was 
heard,  not  only  by  all  in  the  hall,  but  also  by  the  vast  multitudes 
who  had  crowded  around  the  doors  and  windows  of  the  chapel 
in  which  the  assembly  was  convened.' 

This  Confession,  although  it  did  not  change  the  predetermined 
purpose  of  the  politic  Charles,  exerted  a  prodigious  influence  in 
favor  of  the  Reformers  in  the  minds  of  the  numerous  princes, 
divines,  and  literary  men,  who  had  assembled  from  a  distance  on 
this  memorable  occasion.  It  was  soon  after  disseminated  through- 
out Europe,  and  has  been  translated  into  the  Hebrew,  Greek, 
Spanish,  Belgic,  Italian,  Sclavonic,  French,  and  English  lan- 
guages. The  version  found  in  this  work,  was  made  by  the  writer 
from  the  original  Latin.  This  remark  may  not  be  superfluous,  as 
most  of  the  English  versions  that  have  met  his  eye  were  made 
from  the  German  copy,  which,  though  entirely  coincident  in  sense, 
differs  occasionally  in  its  phraseology. 

This  Confession,  which  is  justly  styled  the  mother  symbol  of 
the  Reformation,  has  been  adopted  by  the  major  part  of  all  Pro- 
testant Europe,  and  has  for  about  three  centuries  past  been  the 
standing  symbol  of  Lutheranism  in  the  following  kingdoms,  in 
which  the  population,  according  to  the  Berlin  Kirchenzeitung,  was 
as  follows,  in  1836  : — 

'  On  visiting  the  city  of  Augsburg  in  1846,  the  writer  naturally  inquired 
for  the  Bishop's  palace  and  its  renowned  chapel.  The  spacious  palace 
still  remains,  but  he  was  informed  by  the  Rev.  Mr.  Kraus,  a  highly 
respectable  Lutheran  minister  of  that  city,  that  the  chapel,  which  was  in 
a  wing  attached  to  the  palace,  was  destroyed  by  fire  in  the  earlier  part 
of  the  last  century.  That  wing  was  again  built  up  on  the  same  founda- 
tion, and  occupies  the  same  relation  to  the  palace;  but  the  time-lionored 
chapel  is  no  more  extant.  Some  travellers  have  described  the  present 
structure  as  the  old  chapel  repaired,  but  the  authority  of  the  resident 
Protestant  ministry  on  this  subject  must  outweigh  the  testimony  of 
transient  visitors. 


NUMBER   OF   LUTHERANS   IN    THE   AVORLD.  27 

•:>russia 8,000,000 

Austria 2,250,000 

Saxony 2,000,000 

Wurtemberg 1,125,000 

Hanover 1,000,000 

In  the  other  German  States 2,000,000 

France 1,500,000 

Denmark' 2,000,000 

Norway  and  Sweden 4,000,000 

Russia  in  Europe 2,500,000 

Russia  in  Asia 100,000 

Poland 500,000 

Netherlands' 120,000 

Turkey  in  Europe 15,000 

England 40,000 

Italy 500 

United  States 600,000 

Total  in  the  world 27,750,500 

la  Russia,  according  to  the  census  of  1835,  there  were  at  that 
time  820  '^  Lutheran  churches,  attended  by  493  Lutheran  minis- 
ters, viz :  362  principal  churches,  186  afl&liated  churches,  38 
hospital  churches,  and  239  chapels. 

The  United  Brethren,  or  Moravians,  though  peculiar  in  their 
church  government,  have  always  retained  the  Augsburg  Confession 
as  their  symbol,  and  yet  adhere  to  it  more  strictly  than  most  other 
portions  of  the  Lutheran  church. 

The  above  statistics  pourtray  the  numerical  force  of  the  Lutheran 
church  about  two  decennia  ago,  since  which  period  the  increase 
has  kept  pace  with  the  growth  of  population  in  general. 

'  It  contains  8  Lutheran  Bishops,  and  about  1100  pastors. 

^  The  city  of  Amsterdam  contains  22,263  Lutherans. 

'  According  to  the  Gothaischer  Genealogischer  Hof-kalender,  p.  387, 
there  were  in  the  Russian  Empire,  in  the  year  1836,  one  thousand  and 
three  (1003)  Lutheran  clergymen. 


28  INTRODUCTION. 


General  Statistical  View  of  the  Evangelical  Lutheran  Church 
IN  THE  United  States.     (See  Lutheran  Almanac  for  1855.)^ 

The  General  Synod  has  in  connection  with  it  the  First  Twenty-one 
District  Synods. 

Name  of  Synod.                                  Organized.  Min.  Cong. 

1.  Synod  of  Pennsylvania 1748  ...  92  ...  244 

2.  Synod  of  AV.  Pennsylvania 1825  ...  44  ...  136 

3.  Synod  of  E.  Pennsylvania 1842  ...  26  ...  41 

4.  Alleghany  Synod 1842  ...  26  ...  88 

5.  Pittsburg  Synod 1845  ...  30  ...  101 

6.  Synod  of  New  York 1785  ...  48  ...  41 

7.  Hartwick  Synod 1830  ...  24  ...  29 

8.  Synod  of  Maryland 1820  ...  40  ...  64 

9.  English  Synod  of  Ohio 1841  ...  26  ...  63 

10.  Miami  Synod 1844  ...  23  ...  52 

11.  Wittenberg  Synod 1847  ...  29  ...  63 

12.  Olive  Branch  Synod 1848  ...  21  ...  38 

13.  Synod  of  Illinois 1846  ...  18  ...  25 

14.  Synod  of  Northern  Illinois 1851  ...  16  ...  31 

15.  Synod  of  the  South  AVest 1846  ...  13  ...  24 

16.  Kentucky  Synod 1854  ...  7  ...  14 

17.  Synod  of  Virginia 1826  ...  25  ...  49 

18.  Synod  of  Western  Virginia 1842  ...  10  ...  33 

19.  Synod  of  North  Carolina 1803  ...  13  ...  38 

20.  Synod  of  South  Carolina 1824  ...  44  ...  50 

iil.  Synod  of  Texas, 1851  ...  8  ...  12 

22.  Franckean  Synod 1838  ...  21  ...  31 

23.  Synod  of  Buffalo 1839  ...  12  ...  13 

24.  Synod  of  E.  Dist.  of  Ohio  >,                       r    1819  ...  21  ...  46 

25.  Synod  of  W.  Dist.  of  Ohio  I     joi„tsy„od    J     1^31  ...  37  ...  85 

26.  Synod  of  N.  Dist.  of  Ohio  I       of  Ohio.      1     1850  ...  20  ...  58 

27.  Eng.  Dist.  Synod  of  Ohio    J                       I    1836  ...  19  ...  19 

28.  Synod  of  Indiana 1836  ...  13  ...  15 

29.  Synod  of  Indianapolis 1846  ...  10  ...  20 

30.  Synod  of  Missouri  1846  ...  108  ...  73 

31.  Synod  of  Tennessee 1820  ...  29  ...  79 

32.  Synod  of  Michigan 1846  ...  10  ...  20 

33.  Synod  of  Central  Virginia 1847  ...  4  ...  10 

34.  Synod  of  Wisconsin 1846  ... 

887  1705 

Communicants 209,000. 


EXTENT  OF  THE  LUTHERAN  CHURCH.  29 

The  whole  number  of  Christians  in  the  world  who  profess  the 
Augsbiu-g  Confession  is  therefore  upwards  of  30,000,000,  and  this 
population  embraces  in  it  seventeen  reigning  sovereigns.' 

Other  Confessions  of  faith  were  drawn  up  by  different  Pro- 
testant churches,  among  which  the  Articles  of  the  Synod  of  Dort, 
Holland,  published  in  1618,  the  Westminster  Confession,  and  the 
thirty-nine  Articles  of  the  Episcopal  church,  are  the  principal. 
The  Westminster  Assembly  was  convened  by  the  British  Parlia- 
ment, and  contained  121  of  the  most  distinguished  divines  of 
England.  Their  Confession,  which  is  an  elaborate  and  well- 
digested  production,  received  Parliamentary  sanction  in  1648,  and 
is  still  adhered  to  with  various  degrees  of  exactitude,  by  the 
Presbyterian  churches  of  Great  Britain  and  America;  excepting 
only  the  Cumberland  Presbyterians,  whose  doctrines  substantially 
coincide  with  those  of  the  Lutheran  church. 

The  Congregational  churches  of  this  country  receive  the  Say- 
brook  platform,  which  refers  to  the  Westminster  Confession,  to 
the  thirty-nine  Articles  of  the  Episcopal  church,  and  to  the  Savoy 
Confession,  as  being  in  general  correct  summaries  of  doctrine,  but 
does  not  require  absolute  subscription  to  anything  but  the  word 
of  God.  These  churches  generally  believe  in  unlimited  atone- 
ment, enjoy  the  liberty  of  free  discussion  and  untrammelled 
investigation  within  the  bounds  of  fundamentals,  and  differ  on 
very  few  points  of  doctrine  or  ecclesiastical  government  from  the 
Lutheran  church  in  America. 

The  Lutheran  church  in  Europe  is  more  numerous  than  all  the 
other  Protestant  denominations  in  continental  Europe  together, 

'  On  the  subject  of  the  Lutheran  Church  in  the  United  Stales,  Ave 
recommend  the  following  works:  IlaUische  Nachrichten,  1  vol.  4to,  1787, 
pp.  1518;  originally  published  in  numbers  from  1750  to  1787.  History, 
Doctrine  and  Discipline  of  the  Lutheran  Church,  by  George  Lochman,  D.  D. : 
Harrisburg,  1818,  pp.  160,  12mo.  History  of  the  Lxitheran  Reformation 
and  the  Lutheran  Church,  by  G.  Shober :  Baltimore,  1818,  pp.  213,  12mo. 
History  of  the  Lutheran  Church  in  America,  by  Pi,ev.  E.  L.  Hazelius,  D.  D.  : 
Zanesville,  Ohio,  1845,  1  vol.  12mo.,  pp.  308.  Why  are  you  a  Lutheran, 
by  Rev.  B.  Kurtz,  D.  D. :  Baltimore,  1843,  pp.  227,  12mo.  The  American 
Lutheran  Church,  historically,  doctrinally,  and  practically  delineated,  by 
S.  S.  Schmucker,  D.  D. :  1852,  pp.  286,  8vo.  5th  edition. 
3  * 


30  INTRODUCTION. 

and  the  Auf^sburg  Confession  is  professed  by  more  than  twice  as 
many  souls  as  any  other  Protestant  Confession  of  faith.  The 
Lutheran  church,  in  the  United  States,  which  at  present  contains 
1709  churches,  and  about  209,000  regular  commuuing  members, 
has  indeed  always  regarded  the  Augsburg  Confession  as  the 
authorized  summary  of  her  doctrines,  but  has  not  required  any 
oath  of  obligation  to  all  its  contents.  The  General  Synod  of  the 
Lutheran  church  has  adopted '  only  the  twenty-one  doctrinal 
articles,  omitting  even  the  condemnatory  clauses  of  these,  and 
also  the  entire  catalogue  of  Abuses  corrected.  No  minister,  how- 
ever, considers  himself  bound  to  believe  every  sentiment  contained 
in  these  twenty-one  articles;  but  only  the  cardinal  or  fundamental 
doctrines.  Accordingly,  the  pledge  of  adoption  required  at  licen- 
sure and  ordination,  is  couched  in  these  terms : 

No.  I.  Chapter  XVIII.,  Sect.  5.  ''The  Ceremony  of  Licensure 
shall  be  performed  as  follows  :  viz..  After  an  address  from  the 
President,  as  prescribed  in  the  Liturgij,  he  shall  read  the  duties 
and  privileges  of  licentiates  in  Chap.  10.,  Sects.  G— 10,  and  then 
propose  to  him  the  following  questions  : 

"  1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testa- 
ment to  be  the  word  of  God,  and  the  unJi/  infallible  rule  of  faith 
and  practice  ? 

"  2.  Do  you  believe  that  iha  fundamental  doctrines  of  the  word 
of  God,  are  taught  in  a  manner  substantially  correct,  in  the  doc- 
trinal articles  of  the  Augsburg  Confession  ?" 

The  Lutheran  divines  of  this  country  are  not  willing  to  bind  either 
themselves  or  others,  to  anything  more  than  the  fundamental 
doctrines  of  the  Christian  revelation,  believing  that  an  immense 
mass  of  evil  has  resulted  to  the  church  of  God,  from  the  rigid 
requisition  of  extensive  and  detailed  creeds.  The  Saviour  and  his 
apostles  have  left  no  other  creed  than  that  contained  in  the  Scrip- 
tures, and  although  experience  and  the  nature  of  the  case  require 
some  mutual  agreement  as  to  the  doctrines  to  be  inculcated  by  the 
ministry  in  any  portion  of  the  church  of  Christ,  lest  one  should 
demolish  what  the  other  is  laboring  to  build  up;  yet  we  can  see 
no  sufScient  warrant  for  any  Christian  church  to  require  as  a  term 

'  See  Formula  of  Government  and  Discipline,  Chapter  XVIII.,  Sect.  5. 


THE   ANCIENT   ECUMENICAL   CREEDS. 


31 


of  admission  or  communion,  greater  conformity  of  views  than  is 
requisite  to  harmony  of  feeling  and  successful  co-operation,  in 
extending  the  kingdom  of  Christ. 

On  this  subject  the  Lutheran  church  in  this  country,  connected 
with  the  General  Synod,  stands  firmly  based  on  the  principle, 
proclaimed  by  the  immortal  Luther,  in  his  Smalcahl  ArtideSj 
which,  though  employed  to  bind  the  consciences  of  men  after  his 
decease,  was  never  written  for  that  purpose,  nor,  as  long  as  he 
lived,  perverted  to  it.  '*  We  ought  (says  he)  not  to  form  articles 
of  faith  out  of  the  words  or  loorks  of  the  Fathers;  otherwise  their 
diet,  their  kind  of  dress,  their  houses,  &c.,  vjould  have  to  he  made 
articles  of  faith,  as  men  have  sported  with  the  relics  of  saints. 
But  loe  have  another  rule,  namely,  that  the  Word  OF  Gox)  forms 
articles  of  faith,  and  no  one  else,  NOT  EVEN  AN  ANGEL." 


SECTION  IV. 

THE   ANCIENT   ECUMENICAL   CREEDS  —  THE   APOSTLES'   AND    THE    NICENE 
CREED RELATION  OF  THE  AMERICAN  LUTHERAN  CHURCH  TO  THEM. 

The  cardinal  and  universal  symbol,  or  Confession  of  Lutheran- 
ism,  is  the  Augshurg  Confession,  which  has  been  received  with 
more  or  less  stringency  by  Lutherans  of  all  ages  and  nations. 
Even  in  cases  where  no  subscription  or  pledge  was  required,  as 
was  the  case  in  a  large  portion  of  our  church  in  this  country  during 
the  first  half  of  the  present  century,  this  Confession  was  neverthe- 
less tacitly  avowed,  and  occasionally  cited  as  the  grand  expose  of 
Lutheran  doctrine.  All  the  other  Lutheran  symbols  of  Europe 
were  rejected  by  the  Lutherans  of  one  or  other  country  or  age, 
not  excepting  the  Smaller  Catechism^  of  Luther,  which  was  not 
received  as    symbolic  by  the  church  in  Sweden,  though  highly 

'  *'  Ex  patrum  enim  verbis  et  factis,  non  sunt  extruendi  articuli  fidei, 
alioquin  etiam  articulus  lidei  fieret  victus  ipsorum,  vestimentorum  ratio, 
domus,  cet.,  quemadmodum  cum  reliquiis  sanctorum  luserunt.  Regulam 
autem  aliam  habemus,  ut  videlicet  verbum  Dei  condat  articulos  fidei,  et 
pneterea  nemo,  ne  angelus  quidem."  Articuli  Smalcaldici,  Part  II., 
Article  II.  (p.  303,  Miilleri  ed.). 

'  Guericke's  Symbolik,  p.  113. 


32  '  INTRODUCTION. 

esteemed  for  its  intriusic  value.  It  is  literally  true,  as  Dr.  Ilase 
asserts,  "The  Augsburg  Confession  is  the  only  symbolic  book 
which  has  been  acknowledged  by  the  whole  Lutheran  church." ' 
Even  in  countries  where  the  entire  collection  of  symbolical  books 
was  received,  prominence  was  always  given  to  the  Augsburg  Con- 
fession, the  others  being  regarded  in  a  certain  sense  as  explanatory 
and  supplementary. 

The  ecumenical  or  general  symbols  of  the  earlier  ages,  were 
recognised  as  true  by  all.  The  General  Synod  has,  however,  never 
adopted  them  as  binding,  although  every  doctrine  taught  in  them, 
is  confessedly  and  cordially  received  amongst  us.  Yet  she  has 
incorporated  a  paraphrase  of  the  Nicene  Creed  into  her  Liturgy, 
and  the  Apostles^  Creed  is  contained  in  Luther's  Catechism  and 
in  the  Liturgy  published  by  her.  For  these  reasons  we  introduce 
these  ancient  expositions  of  Christian  faith,  as  well  as  because  of 
their  importance  as  links  in  the  historical  chain  of  doctrinal 
Christianity,  to  set  forth  the  identity  of  our  fiiith  with  that  of  the 
earliest  ages  of  the  Church  of  Christ.  We  tender  them,  there- 
fore, not  as  parts  of  the  General  Synod's  doctrinal  test,  but  as 
illustrations  of  it. 

The  so-called  Aposdes'  Creed  was  probably  formed  by  gradual 
additions  to  the  baptismal  formula  of  Trinitarian  consecration, 
dictated  by  the  Saviour,  Matt.  28  :  29.  It  is  not  extant,  as  such, 
in  the  literature  of  the  Christian  Church,  prior  to  the  fourth  cen- 
tury. It  was  designated  by  the  name  of  the  Apostles,  not  because 
it  was  at  first  supposed  that  they  wrote  it,  but  because  by  univer- 
sal consent  it  contained  the  cardinal  doctrines  taught  by  them. 
The  later  opinion,  for  centuries  entertained  by  Romish  writers, 
and  still  believed  by  the  ignorant  among  their  laity,  is  destitute 
of  any  valid  foundation.  Had  this  production,  as  they  conjectured, 
been  written  by  the  apostles,  it  would  doubtless  have  formed  part 
of  the  New  Testament  Scriptures,  and  have  been  transmitted  as 
such  to  after  ages.  But  this  was  never  pretended  by  its  warmest 
admirers ;  nor  was  it  known  to  the-  celebrated  and  learned  histo- 
rian, Eusebius,  in  the  earlier  part  of  the  fourth  century,  who  spent 
much  of  bis  life  in  collecting  every  thing  belonging  to  Christian 

'  Hase's  Hutterus  Redivivus,  p.  116.,  §  50. 


apostles'  creed.  33 

literature  and  history.  Yet  there  is  reason  to  believe  that  the 
substance  of  it  was  required,  even  in  the  earlier  ages,  from  appli- 
cants for  church-rnembership,  and  was  thus  orally  circulated  among 
Christians  at  a  very  early  period. 

The  Nicene  Creed  was  adopted  by  the  Council  which  was  con- 
vened in  the  city  of  Nice,  by  the  Emperor  Constantine  the  Great, 
in  the  year  A.  D.  325.  It  was  composed  by  some  of  the  members 
of  this  Council,  but  the  particulars  of  its  authorship  are  not  cer- 
tainly known.  The  prominent  object  of  the  Council  was  to  sup- 
press the  Arian  heresy,  and  establish  the  essential  equality,  the 
consuhstantwliiy  (o^iosfftoj/)  of  the  Son  of  Grod  with  the  Father.  To 
this  Creed  some  additions  were  made  A.  D.  381,  by  the  Council  of 
Constantinople,  relating  to  the  eo-cqualily  of  the  Holy  Spirit  with 
the  Father  and  the  Son,  and  his  procession  from  them,  chiefly  in 
opposition  to  the  errors  of  Macedonius,  bishop  of  that  city.  The 
Creed  thus  modified  should  accordingly  be  styled  \h%  Niceno-Con- 
stantinopolitan  Creed. 

About  the  close  of  the  fifth  century,  another  Creed  was  formed 
by  some  unknown  person,  which  was  erroneously  ascribed  to  Atha- 
vasius,  who  had  died  a  century  before,  in  A.  D.  372.  This  con- 
tains numerous  important  additional  specifications,  concerning  the 
Holy  Trinity.  It  is  also  included  among  the  Lutheran  symbols 
of  Europe,  but  not  having  been  sanctioned  in  any  way  by  the 
General  Synod,  it  is  here  omitted. 

The  Apostles'  Creed. 

/  believe  in  God  the  Fatlier  Almighty,  the  Maker 
of  lieaven  and  earth: 

Aiid  in  Jesus  Christ,  his  only  Son  our  Lord;  loho 
was  conceived  hy  the  Holy  Ghost,  horn  of  the  virgin 
Mary,  suffered  under  Pontius  Pilate,  was  crucified, 
dead  and  hmied.  —  The  third  day  he  rose  from  the 
dead,  he  ascended  into  heaven,  and  sitteih  on  the  right 
hand  of  God  the  Father  Almighty,  from  thence  he 
shall  come  to  judge  the  quick  and  the  dead. 


34  INTRODUCTION. 

/  believe  in  the  Holy  Ghost,  the  holy  catholic  [or 
unwersal)  church;  the  communion  of  saints;  the 
forrfiveness  of  sins  ;  the  resurrection  of  tlie  body,  and 
the  life  everlasting} 

The  Niceno-Constantinopolitan  Creed. 

/  believe  in  one  God,  the  Father  Almighty,  Maker 
of  heaven  and  earth  and  of  all  things  visible  and 
invisible. 

And  in  one  Lord  Jesus  Christ,  the  only-begotten 
Son  of  God,  begotten  of  his  Father  before  all  luorlds  ; 
God  of  God,  Light  of  light,  true  God  of  the  true 
God,  begotten  not  made,  being  of  one  substance  with 

'  The  earliest  copies  of  this  symbol  are  in  the  Latin  language.  There 
are  several  various  readings  extant,  ■which  probably  originated  in  differ- 
ent Western  churches  which  used  this  symbol.  We  shall  give  the  symbol, 
together  with  the  various  readings  in  parenthesis,  so  that  the  reader  may 
at  one  glance  see  the  whole,  and  also  perceive  the  added  variations : 

I.  Credo  in  (unum)  Deum,  Patrem  omnipotentem  creatorem  coeli  et 
terrae  (^^^ creatorem  coeli  et  terrae"  defuit  in  Orient,  et  Rom.  antiquo  sym- 
bolo :  in  Aquilejensi  autem  positum  erat,  "invisib'dem  et  impassibilem.") 

II.  Et  in  Jesum  Christum  filium  ejus  unicum,  Dominum  nostrum,  ("et 
in  unum  Dominum  nostrum,  Jesum  Christum,  filium  ejus  unigenitum,^'  ita 
addendo  et  transponendo  legit  olim  Ecclesia  Orientalis.)  Qui  conceptus 
est  de  Spiritu  sancto  ;  natus  ex  Maria  virgine  ("qui  natus  est  de  Spiritu 
sancto  ex  Maria  virgine"  communis  olim  lectio  erat.)  Passus  sub  Pontio 
Pilato,  crucifixus,  mortuus  et  sepultus,  descendit  ad  inferna;  ("crucifixus 
sub  Pontio  Pilato  et  sepultus"  simpliciter  olim  multi  legebant;  Aquilejense 
tandem  symbolum  addidit  "descendit  ad  inferna;"  ex  quo  symbolo  Sec. 
VI.  Roraana  ecclesia  hanc  appeudicem  suo  symbolo  inseruit)  tertia  die 
resurrexit  a  mortuis :  ascendit  ad  coelos ;  sedet  ad  dextram  Dei  Patris 
omuipotentis.     Inde  venturus  est  judicare  vivos  et  mortuos. 

III.  Credo  in  spiritum  sanctum  ("c<  in  spiritum  sanctum"  olim),  Sanc- 
tam  ("  wnaw"  Orientales  addideruut)  Ecclesiam  Catholicam ;  sanctorum 
communionem,  ("catholicam,  ex  sanctorum  communionem"  ex  Niceno 
forsan  symbolo  insertum,  olim  defuit),  Remissionem  peccatorum ;  Carnis 
(/(!//««  symb.  Aquilej.  addidit)  resurrectionem  ;  etvitam  aeternam.  Amen. 
("Vitam  aeternam"  in  plerisque  olim  synibolis  desiderabatur.)  See 
Clemm's  Einleitung  in  die  Religion  und  Thcologie,  Vol.  IV.,  p.  459. 


NICENE    CREED.  35 

the  Father,  hy  loliom  all  things  were  made  ;  ivho  for 
us  men  and  for  our  salvation,  came  doion  from 
heaven,  and  icas  incarnate  hy  the  Holy  Ghost  of  the 
virgin  Mary,  and  was  made  man  and  was  crucified 
also  for  us  under  Pontius  Pilate.  He  suffered  and 
was  buried,  and  the  third  day  he  rose  again  according 
to  the  Scriptures,  and  ascended  into  heaven,  and  sit- 
ieth  on  the  right  hand  of  the  Father;  and  he  shall 
come  again  icith  glory  to  judge  both  the  quick  and 
the  dead  ;  whose  kingdom  shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost,  the  Lord  and 
Giver  of  life,  who  proceedeth  from  the  Father  and 
the  Son,  ivho  with  the  Father  and  the  Son  together  is 
worshipped  and  glorified,  loho  spahe  by  the  prophets. 
And  I  believe  in  one  holy  catholic  {imiversaT)  and 
apostolic  church.  I  aclznov:ledge  one  baptism  for  the 
remission  of  sins  ;  and  I  look  for  the  resurrection  of 
the  dead  and  the  life  of  the  world  to  come.^ 

'  The  following  is  the  Greek  original  of  the  Nicene  Creed,  as  preserved 
in  the  History  of  Socrates,  L.  I.  c.  8.  By  a  comparison  of  it  with  the 
above  version,  the  reader  may  distinguish  the  additions  made  by  the 
council  of  Constantinople. 

XliaTtvOjxtv  £ij  era  Qmv,  naTCpairai>TOKpaTopa,Tiai>Ti>3v  bparcjv  re  Kai  dopariiiv  notrjrrjv. 
Kai  ti's  Eva  Kvpiov  iriaovf  Xpiirroi',  rov  v'lov  rov  0£ou,y£i/>'»;3£i/ra  «  tou  Ilarpof  ptovoyevri, 
TOVT  eariv  wc  rris  duoiaj  rov  Uarpo;,  Qcov  iic  Qtov  xai  (poi;  «  ipcdro;,  Qcov  dXn^ivoi/  U 
Qtov  dXijSii'OU,  ytvvn^tVTa  ov  notriScvra,  hfioovaiov  Ttf  IlaTpi,  &i  oh  ra  nai/ra  iyevtTO,  ra 
re  iv  TO]  oipavay,  xai  ra  tv  rri  yr\^  Si  {jpa%  dvSptiwioujj  xai  iia  Trjv  jjnerepav  aoirripiav 
(cartXSoira  Kai  aapKOiStvra  Kai  cvavSpoiTrTjaavTa  na^ovra  xai  dvaaravTa  rri  rptrrj  iijicpa, 
dfcXSofTa  CIS  TOVi  oipaiovj,  ipxopiei'Oii  Kpifat  ^uira;  xai  vCKpov;.  Kai  £i'j  to  ayiov 
nvsvua. 


AUGSBURG   CONFESSION. 


PART  FIRST. 


ARTICLE  I.— OF  GOD, 


Article  I. — Of  God. 

Our  cliurches  with  one 
accord  teach,  that  the  de- 
cree of  the  Goancil  of 
Nice,  concerning  the  uni- 
ty of  the  Divine  essence, 
and  concerning  the  three 
persons,  is  true,  and  ought 
to  he  confidently  believed, 
viz. :  that  there  is  one  Di- 
vine essence,  ichich  is 
called  and  is  God,  eter- 
nal,^ incorporeal,  indivisi- 
ble, infinite  in  power,  wis- 
dom and  goodness,  the 
Creator  and  Preserver  of 
all  things  visible  and  in- 
visible :  and  yet,  that  there 
are  three  persons,  ivlio 
are  of  the  same  essence 


Articulus  I.  —  De  Deo. 

Ecclesice  magiio  con- 
sensu apud  nos  docenf, 
Decretmn  Nicence  Syno- 
di,  de  imitate  essentice  Di- 
vince,  et  de  trihus  perso- 
nis,  verum  et  sine  ulla  du- 
bitatione  credendum  esse. 
Videlicet,  quod  sit  una 
essentia  Divina,  quce  et 
appellatur  et  est  Deus, 
eternus,  incorporeus,  im- 
partihilis,  im  mensa  poten- 
tia,  sapientia,  bonitate, 
Creator  et  Consei^ator 
ommurni  rerum  visibilium 
et  invisibilium: '  et  tame  a 
tres  sint  personce,  ejus- 
dem  essentice  et  ptoteniice, 
et  coeternce,  Pater,  Filius 


'  The  German  copy  reads:  ^'^leich"  ewig — equally  eternal. 
4  (37) 


38 


OF   GOD. 


Art.  I. 


and  i^ower,  and  are  co- 
eternal,  the  FatJier,  the 
Son,  and  the  Holy  Spirit. 
And  the  term  -j^d'son  they 
use  in  the  same  sense  in 
which  it  is  employed  hy 
ecclesiastical  writers  on 
this  subject :  to  signify, 
not  a  'part  err  quality  of 
something  else,  hid  that 
which  exists  of  itself 


They  condemn  all  her- 
esies, which  have  sprung 
up  against  this  article, 
such  as  thai  of  the  Man- 
■ichceans,  ivho  maintained 
the  existence  of  two  prin- 
ciples,^  an  evil  and  a  good 
one.  Likewise  the  Va- 
lentiniaivs,  Ai^aris,  Euno- 
mians,  Mahomedans,  and 
all  such  like.  They  con- 
demn also  the  earlier  and 
later  Samosateans,  who, 
ivhilst  they  contend  for 
the  existence  of  only  one 
Person,  suhtilely  and  im- 
piously discourse  of  the 
Word   and  Holy  Spirit, 


et  Spiritus  Sanctus.  Et 
ncnnine  personce  utuntur 
ea  significatione,  qua  usi 
sunt  in  hac  causa  scrip- 
tores  ecclesiastici,  ut  signi- 
ficet,  non partem  aut  qual- 
itatem  in  alio,  sed  quod 
2yrop>rie  sid>sistit. 


Damnant  cnnnes  hcere- 
ses,  contra  hunc  articu- 
lum  exortas,  ut  Maniclice- 
08,  qui  duo  p^incijna  po- 
nehant,  honum  et  malum. 
Item  Yalentinianos,  Ari- 
anos,  Eunomianos,  Ma- 
hoTuetistas,  et  omnes  ho- 
rum  similes.  Damnant  et 
Samosaienos,  veteres  et 
neotericos,  qui,  cum  tan- 
tum  unam  personam  esse 
contendant,  de  Verho  et 
de  Spiritu  Sancto  astute 
et  imjyie  rhetc/ricantur, 
quod  non  sint  personce 
distinctce,  sed  quod  Ver- 
hum  significet  verhum  vo- 


'  The  German  copy  reads:  "  Zween  GoUer" — two  Gods. 


EXISTENCE   OF   GOD.  6\) 

that  they  are  not  distmct     cale,  et  Sjyiritics  motiim  in 
persons,  hut  that  the  ivord     rebus  creatum. 
signifies  the  vocal  word, 
and  the  Spirit  the  motion 
created  in  things. 

I.    The  Existence  of  God. 

By  the  existence  or  reality  of  the  Divine  Being  is  meant,  that 
the  idea  or  conception  of  God  in  our  minds  has  something  real 
corresponding  to  it  in  nature ;  that  there  exists  in  nature  a  sepa- 
rate subsistence  or  being,  in  whom  our  (subjective)  idea  of  the 
Divine  Being  is  realized  (has  objective  reality).  The  idea  of  God 
is  indeed  not  innate,  for  it  does  not  exist  in  children,  and  in  deaf 
and  dumb  adults,  until  communicated;  yet  so  great  is  the  apti- 
tude of  the  human  mind  to  receive  it,  that  the  apostle  represents 
the  law  of  God  as  inscribed  on  the  tablets  of  the  human  heart, 
and  his  eternal  power  and  Godhead  as  seen  in  the  things  that  arc 
made. 

The  a  priori  philosophical  arguments  for  the  divine  existence 
are  of  little  value.  That  derived  from  the  numberless  instances 
of  intelligent  arrangement  and  design,  in  the  structure  of  the 
different  objects  in  the  world,  involving  an  intelligent,  benevolent, 
and  powerful  author  of  the  whole,  possesses  great  force,  and  has 
been  discussed  with  much  perspicuity  and  ability  by  Dr.  Paley,  in 
his  Natural  Theology.  The  moral  argument  is  derived  from  the 
manifest  adaptation  in  the  structure  of  the  human  soul,  to  recog- 
nise a  moral  law,  and  therefore  a  lawgiver;  and  manifestly  exerts 
a  far  greater  influence  over  the  mind. 

Dr.  Twesten  remarks :  "  The  truly  pious  require  no  argument 
in  order  to  attain  a  confident  certainty  of  the  divine  existence,  and 
no  such  argument  can  be  framed  as  will  affect  the  decidedly 
vicious;  but  for  the  great  mass  of  those  who  fluctuate  between 
piety  and  ungodliness,  the  reflections  which  lie  at  the  basis  of  the 
arguments  for  the  divine  existence,  are  neither  superfluous  nor 
ineffective." — Dogmatik,  Vol.  II.  p.  21. 

Quenstedt :  "The  knowledge  of  God  derived  from  nature,  is 
not  suSicient  to  procure  salvation,  or  even  to  flee  from  damnation, 


40  or  GOD.  Art.  I. 

nor  was  there  ever  a  mortal  who  was  or  can  be  led  to  salvation  by 
it  alone."— r/ieo?.  Vol.  I.  p.  261. 

And  yet,  says  IloUazius :  "  Natural  theology  promises  a  three- 
fold advantage,  a)  a  loedagogic  one,  in  as  far  as  it  induces  a  man  to 
seek  that  assembly  in  which  the  true  God  of  Israel  has  manifested 
himself;  &)  a  didactic  use,  because,  when  seriously  presented,  it 
contributes  not  a  little  to  throw  light  upon  the  revealed  knowledge 
of  God  ;  and  c)  a  pedeutic  use,  to  regulate  the  customs  and  external 
discipline  within  and  without  the  cburch." 

The  Apostle  Paul  testifies,  Kom.  1  :  20,  ''  For  the  invisible 
things  of  him  from  the  creation  of  the  world  are  clearly  seen,  being 
understood  by  the  things  that  are  made,  even  his  eternal  power 
and  Godhead ;  so  that  they  are  without  excuse."     And 

Acts  14  :  17,  "  Nevertheless,  he  (the  living  God,  v.  15)  left 
not  himself  without  witness,  in  that  he  did  good,  and  gave  us  rain 
from  heaven  and  fruitful  seasons,  filling  our  hearts  with  food  and 
gladness." 

This  testimony  of  inspiration  is  abundantly  confirmed  by  the 
confessions  of  the  heathen,  both  ancient  and  modern.  "A  mis- 
sionary being  once  in  company  with  some  baptized  Greenlanders, 
expressed  his  wonder  how  they  could  formerly  lead  such  a  sense- 
less life,  void  of  all  reflection.  Upon  this,  one  of  them  answered 
as  follows :  'It  is  true  we  were  ignorant  heathens,  and  knew 
nothing  of  a  God  or  a  Saviour,  and  indeed  who  should  tell  us  of 
Him  till  you  came?  But  you  must  not  imagine  that  no  Green- 
lander  thinks  about  these  things.  I  myself  have  often  thought  a 
cajak  (a  canoe),  with  all  its  tackle  and  implements,  does  not  grow 
into  existence  of  itself;  but  must  be  made  by  the  labor  and  inge- 
nuity of  man  ;  and  one  that  does  not  understand  it  would  directly 
spoil  it.  Now  the  meanest  bird  has  far  more  skill  displayed  in  its 
structure  than  the  best  cajak,  and  no  man  can  make  a  bird.  But 
there  is  still  far  greater  art  shown  in  the  formation  of  a  man  than 
of  any  other  creature.  Who  was  it  that  made  him  ?  I  bethought 
me,  he  proceeded  from  his  parents,  and  they  from  their  parents. 
But  some  must  have  been  the  first  parents;  whence  did  they 
come  ?  Common  report  informs  me  they  grew  out  of  the  earth. 
But  if  so,  why  does  it  not  still  happen  that  men  grow  out  of  the 
earth  ?     And  from  whence  did  this  same  earth  itself,  the  sea,  the 


NAMES   OF   GOD.  41 

sun,  the  moon,  and  stars,  arise  into  existence?  Certainly  there 
must  be  some  Being  who  made  all  these  things  —  a  Being  that 
always  was  and  can  never  cease  to  be.  He  must  be  inexpressibly 
more  mighty,  knowing,  and  wise,  than  the  wisest  man.  He  must 
be  very  good,  too;  for  everything  that  He  has  made  is  good,  useful 
and  necessary  for  us.  Ah  !  did  I  but  know  Him,  how  would  I 
love  Him  and  honor  Him.  But  who  has  seen  Him  ?  Who  has 
ever  conversed  with  Him  ?  None  of  us  poor  men.  Yet  there 
may  be  men,  too,  who  know  something  of  Hira.  Oh !  could  I 
but  speak  with  such  !  Therefore,  said  he,  as  soon  as  ever  I  heard 
you  speak  of  this  great  being,  I  believed  it  directly  with  all  my 
heart,  because  I  had  so  long  desired  to  hear  it.'  " 

II.  Names  of  God. 
"  Is  called  God,  <^C."  Exod.  3  :  13,  14.  *  And  Moses  said 
unto  God,  Behold,  when  I  come  unto  the  children  of  Israel,  and 
shall  say  unto  them,  the  God  of  your  fathers  hath  sent  me  unto  you  ; 
and  they  shall  say  to  me,  what  is  his  name  ?  What  shall  I  say  unto 
them?  And  God  said  unto  Moses,  I  am  that  I  am,  and  he  said  thus 
shalt  thou  say  to  the  children  of  Israel,  I  am  hath  sent  me  unto 
you.' 

Other  names  in  the  Old  Testament  are  (nTn*)  Jehova  (the 
LXX.  xvpcof,  ^£oj,  o  cjv,);  El  (7^^,  ioxv^oi,  fortis),  strong,  brave; 
Elohim  (D^ri7X,  colendus),  to  be  worshipped,  LXX.  ^f6?,  God. 
Adonai  Q"tJ«J,  supreme  Lord,  LXX.  xi-pto?,  hsarcotri^.')  Shaddai 
('"Itl/',  LXX.  rtavtoxpatu,p)  the  omnipotent.  Elion  (?V7j^j  LXX. 
v^tato^')  the  highest.  In  the  New  Testament  (^fo$)  God; 
(xvpLo;)  Lord ;  Apoc.  1 :  4.     He  that  is,  that  was,  and  that  is  to 

come  (o  Qf ,  xai  6  ijv  xai  o  £p;^d;Ufvoj). 

Luther,  in  his  larger  Catechism  (first  com.  p.  393  Mlillor's 
Symb.  B.),  beautifully  remarks :  "  Therefore,  I  think  we  Ger- 
mans, from  of  old,  call  God  by  a  more  excellent  and  appropriate 
name  than  is  given  him  in  any  other  language,  namely,  Goff, 
derived  from  the  word  good  (gut),  indicating  that  he  is  an  eternal 
fountain,  overflowing  with  unmingled  good,  from  whom  proceeds 
everything  that  is,  and  is  called  good."  ' 

'  "  Daher  auch  achte  ich,  wir  Deutschen  Gott  eben  mit  dem  N<ainen  von 
alters  her  nennen  (feiner  und  artiger,  denn  keine  andere  Sprache  (uach 
4* 


42  OF  GOD.  Art.  I. 

The  idea  designated  by  the  name  God  is  variously  defined  by 
theologians.  Baumgarten  says  :  "  God  is  the  most  perfect  Spirit, 
containing  in  Himself  the  cause  of  His  own  existence,  and  of  all 
contingent  things." 

Ilahn  :  "  God  is  the  most  perfect  Spirit,  who  is  exalted  above 
everything  that  exists,  or  can  be  conceived  of,  and  who  created, 
supports,  and  governs  the  heavens  and  the  earth." 

Baumga7-ten-Cnisius :  ''God  is  that  eternal  Being  through 
whom  everything  exists,  continues  and  lives  according  to  his  free 
plan ;  and  whose  will  is  inscribed  on  the  soul  of  man,  in  order 
that  he,  by  never-ending  improvement,  may  unite  himself  with 
the  Deity." 

"  One  divine  Essence^  Deut.  6:  4.  'Hear,  0  Israel,  the 
Lord  our  God  is  one  Lord.' 

1  Cor.  8 :  4,  5,  6.  'As  concerning  therefore  the  eating  of  those 
things  that  are  offered  in  sacrifice  unto  idols,  we  know  that  an  idol  is 
nothing  in  the  world,  and  that  there  is  none  other  God  hut  one.  For 
though  there  be  that  are  called  gods,  whether  in  heaven  or  in  earth 
(as  there  be  gods  many  and  Lords  many) ;  but  to  us  there  is  but  one 
God  the  Father,  of  whom  are  all  things,  and  we  in  him  ;  and  one  Lord 
Jesus  Christ,  by  whom  are  all  things,  and  we  by  him." 

The  unity  of  the  divine  nature  necessarily  arises  out  of  the  very 
idea  of  God  as  the  Infinite  and  Supreme  Being,  which  excludes  all 
others.  We  cannot  conceive  of  a  plurality  of  supreme  or  infinitely 
perfect  beings.  It  is  also  in  a  high  degree  probable,  from  the 
unity  of  design  in  the  vast  multitude  of  intelligent  structures  in 
the  universe,  evidently  pointing  to  one  governing  mind.  And  it 
may  be  deduced  from  the  order  and  succession  of  second  causes, 
necessarily  leading  back  to  one  first  cause. 

III.  Attributes  of  God. 

Our  idea  of  God,  as  of  all  other  substantive  objects  or  entities, 
is  made  up  of  the  aggregate  of  our  ideas  of  those  essential  proper- 
ties of  which  we  have  a  knowledge.  These  several  essential  pro- 
perties or  parts,  our  knowledge  of  which  constitutes  our  idea  of 
God,  are  termed  his  attributes.  The  divine  character  cannot  be 
contemplated    at   once.     It    must   be    successively   viewed   from 

dem  Wortlein  Gut,  als  der  ein  ewiger  Quellbrunn  ist,  der  sich  mit  eitel 
Giite  ubergeust,  und  von  dem  allcs  was  gut  ist  und  heissct,  ausfleuszt." 


ATTRIBUTES    OF   GOD.  43 

different  stand-points,  or  points  of  observation.  These  subjective 
views  of  the  divine  character  are  indeed  separate  in  our  concep- 
tions ;  but  the  attributes  which  they  designate  are  objectively  one 
in  God.  ReinJiard  defines  them  as  "parts  of  the  supreme 
(infinite)  perfection,  successively  conceived." 

Buddeus  remarks,  "  The  perfections  or  attributes  of  God  do  not 
in  reality  differ,  either  from  each  other,  or  from  the  divine  essence, 
but  only  in  our  mode  of  conceiving  them." 

Mosheim :  "Although  the  perfections  of  the  Divine  Will  are 
infinite  in  themselves,  they  admit  of  certain  limitations  or  internal 
determinations.  For  either  they  are  limited  by  the  perfections  of 
the  divine  understanding,  or  they  limit  and  determine  each  other. 
This  is  what  our  theologians  design,  when  they  speak  of  the  har- 
mony of  the  divine  attributes.  But,  in  the  language  of  Scripture, 
the  whole  complex  or  assemblage  of  the  divine  attributes  or  per- 
fections is,  by  synecdoche,  termed  (/lori/  of  God.  P.salm  19  :  1 ; 
1  John  1:14;  Kom.  1:23;  3  :  23."  —  Z>or/m.  Theology,  I. 
p.  303. 

By  harmony  of  the  divine  attributes,  is  intended  the  fact  that, 
by  virtue  of  their  intrinsic  relation  to  each  other,  and  the  infinite 
perfection  of  God,  they  never  come  into  conflict.  Thus  the  mercy 
of  God  is  never  exercised  at  the  expense  of  his  justice,  his  vindi- 
catory justice  being  as  essential  an  attribute  as  his  mercy,  and  as 
truly  a  perfection. 

^^  He  is  eternal r  Psalm  90:2.  'Before  the  mountains 
were  brought  forth,  or  ever  thou  hadst  formed  the  earth  and  the 
world,  even  from  everlasting  to  everlasting  thou  art  God.' 

Rev.  1:8.  'I  am  the  Alpha  and  Omega,  the  beginning  and  the 
ending,  saith  the  Lord,  who  is  and  who  was,  and  who  is  to  come,  the 
Almighty.'     Psalm  102  :  25,  2G,  27.     1  Tim.  1 :  17. 

By  this  attribute  is  meant  that  the  divine  existence  is  without 
beginning  or  end,  and  without  succession  of  time  or  events.  One' 
of  the  deaf  and  dumb  pupils  in  the  institution  of  Paris,  being 
requested  to  express  his  idea  of  the  eternity  of  the  Deity,  replied, 
"  It  is  duration,  without  beginning  or  end ;  existence  without 
bound  or  dimension  ;  present,  without  past  or  future.  His  eter- 
nity is  youth  without  infancy  or  old  age ;  life  without  birth  or 
death  ;  to-day  without  yesterday  or  to-morrow." 


44  OF  GOD.  Art.  I. 

"  Incorporeal."  He  is  immaterial,  spiritual.  John  4  :  24. 
'God  is  a  Spirit;  and  tiiey  that  worship  him,  must  worship  him  in 
spirit  and  in  truth.' 

1  Tim.  6  :  16.  '  Who  only  hath  immortality,  dwelling  in  the  light 
which  no  man  can  approach  unto ;  whom  no  man  hath  seen,  nor  can 
see;  to  whom  be  honor  and  power  everlasting.     Amen.' 

"  Ijidivlsihle.  This  necessarily  follows  from  his  immaterial 
and  spiritual  nature. 

"  Infinite  in  power."  Luke  1  :  37.  '  For  with  God  nothing 
shall  be  impossible.' 

Matt.  19  :  26.  '  But  Jesus  beheld  them  and  said  unto  them,  with 
men  this  is  impossible ;  but  with  God  all  things  are  possible.' 

The  divine  power,  says  Quenstedt,  is  that  attribute  of  God,  by 
which  his  eternal  activity  is  able  to  perform  all  things,  which  do 
not  imply  a  contradiction. 

"  Infinite  in  wisdom!''  1  Tim.  1  -.  17.  '  Now  unto  the  king 
eternal,  incorruptible,  (a^gapru)  invisible,  the  onhj  xoise  God  be  honor 
and  glory  for  ever  and  ever,  Amen.' 

Rom.  16  :  27.  '  To  God  only  wise,  be  glory,  through  Jesus  Christ, 
for  ever,  Amen.' 

This  also  embraces  the  divine  knowledge.  Concerning  this 
subject,  Caloviits  remarks,  "  The  intellect  of  God  is  that,  by  which, 
in  one,  eternal  and  most  simple  act,  he  beholds  and  knows  most 
perfectly  and  thoroughly,  as  well  himself  as  all  things  else." 
1  John  3  :  20.  '  For  if  our  heart  condemn  us,  God  is  greater  than 
our  hearts,  and  knoweth  all  things.' 

Ileb.  4  :  13.  '  Neither  is  there  any  creature  that  is  not  manifest  in 
his  sight ;  but  all  things  are  naked  and  open  unto  the  eyes  of  him 
with  whom  we  have  to  do.' 

Acts  15  :  18.  '  Known  unto  God  are  all  his  works  from  the  begin- 
ning of  the  world.  1  Chron.  28  :  9.  The  Lord  searcheth  all  hearts, 
and  understandeth  all  the  imaginations  of  the  thoughts.' 

"  Infinite  in  goodness."  By  goodness  or  benevolence  in 
God,  is  meant  his  unchangeable  disposition  and  purpose  to  bestow 
on  his  sentient  creatures,  the  highest  happiness  of  which  they  are 
susceptible.  This  attribute  of  God  is  evident  from  the  benevo- 
lence of  the  ends,  aimed  at  and  accomplished  by  the  structure  of 
the  universe,  as  well  as  from  the  preservation  and  redemption  of 
the  world. 


WORKS   OP   GOD.  45 

1  John  4 :  8-16.  '  He  that  loveth  not,  knoweth  not  God,  for  God 
is  love.  And  we  have  known  and  believed  the  love  that  God  hath  to 
us :  God  is  love,  and  he  that  abideth  (ftaVwv)  in  love,  (jiivLov)  abideth 
in  God,  and  God  in  him.' 

Psalm  145  :  8,  9.  '  The  Lord  is  gracious  and  full  of  compassion, 
slow  to  anger,  and  of  great  mercy.  The  Lord  is  good  to  all,  and  his 
tender  mercies  are  over  all  his  works.' 

John  3  :  16,  17.  '  For  God  so  loved  the  world,  that  he  gave  his 
only  begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life — For  God  sent  not  his  Son  into  the 
world  to  condemn  the  world,  but  that  the  world  through  him  might 
be  saved.' 

Reinliard,  "  The  goodness  of  God  is  that  attribute  by  which 
he  is  desirous  of  bestowicg  on  every  one,  as  much  happiness  as 
he  is  able  to  enjoy." 

IV.  Worhs  of  God. 

"■  Creator  of  all  things^  Rom.  11 :  36.  '  For  of  him  (God, 
v.  32),  and  through  him,  and  to  him,  are  all  things :  to  whom  be 
glory  for  ever.     Amen.' 

Colos.  1  :  16.  'For  by  him  (vtoj-,  v.  13,  the  Son)  were  all  things 
created,  that  are  in  heaven,  and  that  are  in  earth,  visible  and  invisible, 
whether  they  be  thrones,  or  dominions,  or  principalities,  or  powers : 
all  things  were  created  by  him,  and  for  him.' 

Morua  regards  the  work  of  the  several  creative  days  as  so  many 
gradual  developments,  whilst  Uahn  supposes  the  six  days  to  refer 
to  sis  periods  of  time  symbolically  called  "  days"  in  Scripture : 
and  Steudel  explains  Gen.  1  :  1,  of  the  primitive  creation  of  the 
matter  of  the  earth,  irrespectively  of  time,  and  Gen.  1  :  2,  &c.,  of 
the  reorganization  of  our  earth  into  a  habitable  form. 

The  term  creation  may  signify  the  formation  of  something  out 
of  pre-existent  matter,  or  out  of  nothing.  But  whether  the 
Mosaic  creation  refers  to  the  present  organization  of  matter  or  to 
the  formation  of  its  primary  elements,  it  is  not  easy  to  decide  with 
certainty.  The  question  is  assuredly  not  determined  by  the  usage 
of  the  original  words  (J^"^^  T^'suV),  which  are  frequently  era- 
ployed  to  designate  mediate  formation.  Should  the  future  inves- 
tigations of  physical  science  accumulate  an  array  of  facts,  indis- 
putably proving  the  anterior  existence  of  the  matter  of  this  earth, 


46  OF  GOD.  Art  I. 

such  facts  would  not  militate  against  the  Christian  Scriptures. 
But  we  should  ever  bear  in  mind,  that  to  the  omnipotent  Jehovah, 
the  immediate  creation  of  the  world  is  perfectly  as  easy  as  its 
formation  from  any  pre-existent  materials. 

Throughout  all  history,  the  prevailing  opinion  of  Christians 
and  Jews  was,  that  the  formation  of  the  earth  described  by  Moses, 
was  one  continued  work,  beginning  with  its  original  creation  out 
of  nothing,  and  accomplished  in  six  natural  days.  When  the  in- 
vestigations of  physical  science  began  to  call  for  a  longer  period, 
Christians  were  reluctant  to  yield  the  claim,  as  the  deductions 
seemed  premature,  the  induction  of  geological  facts  having  been 
very  limited.  But  as  evidence  continued  to  press  upon  them,  they 
began  to  re-examine  the  sacred  record,  assured  that  whatever  may 
be  the  facts  which  science  incontestibly  establishes,  they  will 
always  harmonize  with  revelation  rightly  interpreted. 

The  first  position  assumed,  half  a  century  ago,  by  the  friends 
of  religion  and  science,  especially  by  Dr.  Chalmers,  of  Scotland,  in 
view  of  the  progressive  claims  of  Geology,  was,  that  the  loritivgs 
of  Moses  do  not  determine  the  antiqxdty  of  the  globe.  They  main- 
tained that  the  geological  facts,  implying  the  great  antiquity  of  the 
globe,  all  referred  to  a  long,  indefinite  period,  anterior  to  that  or- 
ganization of  the  surface  and  concomitants  of  the  earth,  usually 
known  as  the  Mosaic  creation.  Here  was  a  wide  and  undefined 
field  for  the  phenomena  and  speculations  of  geology,  and  no  matter 
what  the  results  arrived  at,  whether  the  matter  of  our  earth  had 
existed  fifty  thousand  or  fifty  millions  of  years  before  the  Mosaic 
creation ;  they  left  the  inspired  narrative  untouched,  for  it  referred 
to  a  subsequent  period.  This  position  was  justly  regarded  as  per- 
fectly reconcilable  with  the  language  of  Moses ;  as  the  first  verse, 
"In  the  beginning  God  created  the  heavens  and  the  earth,"  was 
supposed  to  refer  to  the  geological  era;  the  phrase  "In  the  begin- 
ning," n'C^N"1!3,  being  entirely  indefinite,  and  the  term  employed 
by  Moses,  "  created,"  ^^'}5,  signifying  mediate  creation  or  orga- 
nization, as  well  as  absolute  creation  out  of  nothing. 

In  this  stage  of  the  science,  the  demiurgic  days  of  the  Mosaic 
narrative  were  supposed  to  be  natural  days  of  twenty-four  hours 
each.     It  was  also  held,  that  whatever  geological  epochs  or  deve- 


GENESIS   AND   GEOLOGY.  47 

loprneuts  may  have  preceded  the  time  of  the  Mosaic  creation,  the 
earth  had  at  that  period  become  without  form  and  void,  was  in  a 
chaotic  state,  and  all  animals  that  may  have  existed  before,  had 
become  extinct. 

Dr.  Pye  Smith,  to  meet  some  difficulties  of  the  case,  advanced 
the  unnatural  and  unsustained  theory,  that  the  chaotic,  formless, 
and  opaque  state,  was  confined  to  a  limited  area,  beyond  which 
different  animals  and  plants  existed,  and  different  parts  of  our  globe 
enjoyed  the  light  of  the  sun ;  the  descendants  of  which  animals  yet 
continued  to  inhabit  the  earth,  air,  and  seas. 

Mr.  Hugh  Miller  maintains,  that  many  of  the  shells  now  living 
on  our  coasts,  and  of  the  wild  animals  still  found  in  our  forests, 
existed  ages  before  the  creation  of  man,  and  that  instead  of  pre- 
ceding him  only  one  or  two  natural  days,  as  taught  by  the  literal 
interpretation  of  the  Mosaic  narrative,  they  must  have  lived  many 
thousands  of  years  before  him  :  so  that  the  explanation  of  the 
Scripture  narrative,  which  breaks  off"  the  series  of  creations  just 
before  the  formation  of  man,  and  supposes  a  chaotic  gulf,  a  period 
of  darkness  and  death  to  have  intervened,  does  not  harmonize  with 
the  facts  of  geology. 

The  entire  theory  of  this  celebrated  and  able  recent  geologist, 
Hugh  Miller,  seems  to  be  this.  In  the  beginning,  that  is,  in  the 
far  distant  past,  probably  millions  of  years  ago,  God  created  the 
materials  of  our  globe,  in  a  chaotic  state,  ''without  form  and  void," 
darkness  brooding  over  the  surface  of  the  earth.  On  "  the  first 
day,"  a  period  of  indefinite  length,  he  created  the  light.  On  the 
second  day,  in  the  second  long  period,  he  "  created  the  sun,  moon, 
and  stars,"  the  heavenly  bodies.  On  the  third  day,  in  the  third 
indefinite  period,  he  formed  the  firmament,  separating  the  waters 
from  the  waters.  Of  the  work  of  these  periods  no  traces  could 
be  expected  on  the  earth,  as  it  referred  to  the  atmosphere,  to  the 
heavenly  bodies  and  to  light.  But  the  remaining  three  days'  work 
refers  to  the  vegetables,  the  marine  animals,  and  those  that  dwell 
upon  the  land ;  and  of  these  three  periods,  of  indefinite  length, 
geology  treats,  and  fully  confirms  the  Mosaic  account,  as  it  clearly 
establishes  the  reality  of  three  such  periods  or  days,  each  disiin- 
y\iished  hy  the  predominant  existence  of  the  very  products  descrihrd. 
liy  Moses.     "All  geologists  agree  in  holding  that  the  vas^t  geolo- 


48  OF  GOD.  Art.  I. 

gical  scale  naturally  divides  into  three  great  parts.  There  are 
many  lesser  divisions  —  divisions  into  systems,  formations,  depo- 
sits, beds,  strata ;  —  but  tbe  master-divisions,  in  each  of  which  we 
find  a  type  of  life  so  unlike  that  of  the  others,  that  even  the  un- 
practised eye  can  detect  the  difference,  are  simply  three  —  the 
Palseozoic,  or  oldest  fossiliferous  division ;  the  Secondary,  or  mid- 
dle fossiliferous  division ;  and  the  Tertiary,  or  latest  fossiliferous 
division." 

The  detailed  discussion  of  this  subject  is  forbidden  by  the  limits 
of  our  work,  and  we  refer  the  reader  to  the  authors  named  in  the 
margin,'  and  for  a  very  brief  and  most  excellent  outline,  to  the 
lecture  of  Hugh  Miller,  entitled  The  Two  Records,^  the  Mosaical 
and  the  Geological,  republished :  Boston,  pp.  46. 

'^ Dr.  Hitchcock'' s  "Religion  of  Geology  and  its  Connected  Sciences." 
Hugh  3JiUer's  "  Footprints  of  the  Creator,"  and  also  his  "  Old  Red  Sand- 
stone, or  New  AV.ilks  in  an  Old  Field."  The  works  of  Buckland,  Pye  Smith, 
John  Harris  and  James  Hamilton,  of  Great  Britain. 

'Justice  to  Mr.  Miller,  as  well  as  to  this  subject  of  absorbing  and  ever- 
growing interest,  will  vindicate  the  insertion  of  the  following  extract  from 
the  distinguished  author's  Lecture,  above  referred  to,  to  render  more  in- 
telligible the  classification  proposed : 

"  In  the  first,  or  PalsBOzoic  division,  we  find  corals,  crustaceans,  mol- 
luscs, fishes,  and,  in  its  later  formations,  a  few  reptiles.  But  none  of  these 
classes  of  organisms  gives  its  leading  character  to  the  Palosozoic, —  they 
do  not  constitute  its  prominent  feature,  or  render  it  more  remarkable  as  a 
scene  of  life  than  any  of  the  divisions  which  followed.  That  ivhich  chiefly 
distinguished  the  Palceozoic  from  the  Secondary  and  Tertiary  periods  ivas  its 
gorgeous  flora.  It  was  emphatically  the  period  of  plants, — '  of  herbs  yield- 
ing seed  after  their  kind.'  In  no  other  age  did  the  world  ever  witness 
such  a  flora ;  —  the  youth  of  the  earth  was  peculiarly  a  green  and  umbra- 
geous youth  —  a  youth  of  dusk  and  tangled  forests  —  of  huge  pines  and 
stately  araucarias  —  of  the  reed-like  calamite  —  the  tall  tree-fern  —  the 
sculptured  sigillaria  —  and  the  hirsute  lepidodendron.  Of  this  extraordi- 
nary age  of  plants,  we  have  our  cheerful  remembrances  and  witnesses  in 
the  flames  that  roar  in  our  chimneys  when  we  pile  up  the  winter  (coal) 
fire, —  in  the  brilliant  gas  that  brightens  up  the  streets  and  lanes  of  our 
cities, —  in  the  glowing  furnaces  that  smelt  our  metals,  and  give  moving- 
power  to  our  ponderous  engines, —  in  the  long  dusky  trains  that,  with 
shriek  and  snort,  speed  dai't-like  athwart  our  landscapes, —  and  in  the 
great  cloud-enveloped  vessels  that  rush  in  foam  over  ocean  and  sea.  The 
geologic  evidence  is  so  complete  as  to  be  patent  to  all,  that  the  first  great 


GENESIS   AND   GEOLOGY.  49 

^^ Preserver  of  all  tilings^  Acts  17:  28.  'For  in  him  we 
live,  and  move,  and  have  our  being;  as  certain  also  of  your  own  poets 
have  said,  For  we  are  also  his  offspring.' 

Matt.  6:  26.  'Behold  the  fowls  of  the  air:  for  they  sow  not, 
neither  do  they  reap,  nor  gather  into  barns  ;  yet  your  heavenly  Father 
feedeth  them.     Are  ye  not  much  better  than  they?'    10  :  29. 

Heb.  1 :  3.  'Who  (the  Son  of  God,  v.  21,)  being  the  brightness  of 
his  glory,  and  the  express  image  of  his  person,  and  upholding  all 
things  by  the  word  of  his  power,'  &c. 

period  of  organized  being  was,  as  described  in  the  Mosaic  record,  pecu- 
liarly a  period  of  herbs  and  trees,  'yielding  seed  after  their  kind.' 

"  The  middle  great  period  of  the  geologist — that  of  the  Secondary  division 
— possessed,  like  the  earlier  one,  its  herbs  and  plants;  but  they  were  of  a 
greatly  less  luxuriant  and  conspicuous  character  than  their  predecessors, 
and  no  longer  formed  the  prominent  trait  or  feature  of  the  creation  to 
which  they  belonged.  The  period  had  also  its  corals,  its  crustaceans,  its 
molluscs,  its  fishes,  and,  in  some  one  or  two  exceptional  instances,  its 
dwarf  mammals.  Bui  the  grand  existences  of  the  age,  the  existences  in  which 
it  excelled  every  other  creation,  earlier  or  later,  were  its  huge  creeping  things 
— its  enormous  monsters  of  the  deep, —  and,  as  shown  by  the  impressions  of 
their  footprints  stamped  upon  the  rocks,  its  gigantic  birds.  It  was  pecu- 
liarly the  age  of  egg-bearing  animals,  winged  and  wingless.  Its  wonder- 
ful whales,  not,  however,  as  now,  of  the  mammalian,  but  of  the  reptilian 
class,  —  ichthyosaurs,  plesiosaurs,  and  cetiosaurs,  must  have  tempested 
the  deep  ;  its  creeping  lizards  and  crocodiles,  such  as  the  teleosaurus,  me- 
galosaurus,  and  iguanodon, — creatures,  some  of  which  more  than  rivalled 
the  existing  elephant  in  height,  and  greatly  more  than  rivalled  him  in 
bulk,  must  have  crowded  the  plains,  or  haunted  by  myriads  the  rivers  of 
the  period  ;  and  we  know  that  the  footprints,  of  at  least  one  of  its  many 
birds,  are  of  fully  twice  the  size  of  those  made  by  the  horse  or  camel.  AVe 
are  thus  prepared  to  demonstrate,  that  the  second  period  of  the  geologist 
was  peculiarly  and  characteristically  a  period  of  ivhale-like  reptiles  of  the 
sea,  of  enormous  creeping  reptiles  of  the  land,  and  of  numerous  birds  —  sovie 
of  them  of  gigantic  size ;  and,  in  meet  accordance  with  the  fact,  we  find  that 
the  second  Mosaic  period  with  which  the  geologist  is  called  on  to  deal, 
was  a  period  in  which  God  created  the  fowl  that  flgeth  above  the  earth, 
with  moving  [or  creeping']  creatures,  both  in  the  waters  and  on  the  land, 
and  what  our  translation  renders  great  whales,  but  what  I  find  rendered  in 
the  margin,  great  sea-monsters. 

"The  Tertiary  period  had  also  its  prominent  class  of  existences,  Its 
flora  seems  to  have  been  no  more  conspicuous  than  that  of  the  present 
time ;  its  reptiles  occupy  a  very  subordinate  place ;  but  its  beasts  of  the 
field  were  by  far  the  most  wonderfully  developed,  both  in  size  and  numbars, 

5 


50  OF  r.oD.  Art.  I. 

MdancWion  beautifully  remarks :  ''Weak  human  nature,  al- 
though it  regards  God  as  the  framer  of  the  earth,  nevertheless 
supposes  him  to  have  forsaken  his  work,  and  abandoned  his  crea- 
tures to  their  own  government;  as  a  ship-builder  departs  from  the 
ship,  when  finished,  and  leaves  it  to  the  control  of  the  sailors. 
Against  these  doubts  (of  the  Epicureans  and  Stoics,)  our  minds 
should  be  fortified  by  a  correct  consideration  of  the  article  concern- 
ing creation ;  and  we  should  teach  not  only  that  all  things  were 
created  by  God,  but  also,  that  the  substances  of  things  are  perpe- 
tually preserved  and  sustained  by  him.  God  is  present  to  his 
creatures,  not  as  the  God  of  the  Stoics ;  but  as  acting  with  perfect 
freedom,  upholding  the  creature,  and  in  his  boundless  mercy  con- 
ferring blessings,  assisting  and  restraining  the  powers  of  nature." 

V.   The  Trinity. 

"  There  are  three  persons,  Father,  Son,  and  Holy 
Spirit.  The  doctrine  of  the  Trinity  is  faintly  indicated  in  some 
passages  of  the  Old  Testament,  such  as  the  following : 

Gen.  1 :  26.  'And  God  said,  let  us  make  man  in  our  in^age,  after 
our  likeness.' 

Gen.  11  :  7.  '  Go  to,  let  us  go  down,  and  there  confound  their  lan- 
guage.'   ^ 

that  ever  appeared  upon  earth.  Its  mammoths  and  its  mastodons,  its 
rhinoceroses  and  its  hippopotami,  its  enormous  dinotherium  and  colossal 
megatherium,  greatly  more  than  equalled  in  bulk  the  hugest  mammals 
of  the  present  time,  and  vastly  exceeded  them  in  number.  The  remains 
of  one  of  its  elephants,  Elephas  primigenhis,  are  still  so  abundant  amid 
the  frozen  wastes  of  Siberia,  that  what  is  not  inappropriately  termed 
'ivory  quarries'  have  been  wrought  among  their  bones  for  more  than  a 
hundred  years.  Even  in  England,  of  which,  as  I  have  already  shown, 
this  elephant  was  for  long  ages  a  native,  so  abundant  are  the  skeletons 
and  tusks,  that  there  is  scarcely  a  local  museum  in  the  kingdom  that 
has  not  its  specimens  dug  out  of  the  Pleistocene  deposits  of  the  neigh- 
borhood. And  with  this  ancient  elephant  there  were  meetly  associated 
in  Britain,  as  on  the  Northern  continents  generally  all  around  the  globe, 
many  other  mammals  of  corresponding  magnitude.  Truly,  this  Tertiary 
age  —  this  thii-d  and  last  of  the  great  geological  periods  —  was  peculiarly 
the  age  of  great  '  beasts  of  the  earth  after  their  kind,  and  of  cattle  after 
their  kind.' " 


THE    TRINITY.  51 

Other  passages  are  sometimes  referred  to,  such  as  those  in  which 
divine  power  or  appellations  are  ascribed  to  the  Messiah,  Isaiah 
9  :  5,  &c.  Jer.  23  :  5.  Mich.  5  :  1.  Psalm  110  :  1 ;  and  divine 
agency  to  the  Holy  Ghost,  Gen.  6  :  3.  Ex.  31  :  3.  Numb.  11  : 
29;  24  :  2.  2  Saml.  10  :  10.  Isaiah  11  :  2;  42  :  1 ;  48  :  16; 
61  :  1;  63  :  10.  Ez.  36  :  26,  &c.  Psalm  51  :  22.  Those  pas- 
sages also  in  which  triple  addresses  to  God  are  contained,  as  in 
the  benediction,  Numb.  6  :  24.  Is.  6  :  3 ;  48  :  12.  And  others, 
in  which  the  divine  being  is  presented  as  subject  and  object.  Gen. 
16  :  7-13  ;  19  :  24.  Ex.  3  :  2-15. 

But  in  the  books  of  the  New  Covenant,  this  doctrine,  so  myste- 
rious in  some  of  its  relations,  is  fully  taught. 

Matt.  28  :  19.  '  Go  ye  therefore,  and  teach  [na^'tivaans,  make 
disciples  of)  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost.' 

Matt.  3  :  16,  17.  'And  Jesus  when  he  was  baptized,  went  up 
straightway  out  of  {a.nb  from)  the  water:  and  lo,  the  heavens  v.pre 
opened  unto  him,  and  he  saw  the  Spirit  of  God  descending  like  a 
dove,  and  lighting  upon  him.  And,  lo,  a  voice  frum  heaven,  saying, 
This  is  my  beloved  Son,  in  whom  /am  well-pleased.' 

John  14  :  16,  26.  'And  /  will  pray  the  Father,  and  he  shall  give 
you  another  Comforter,  that  he  may  abide  with  you  for  ever.'  'But 
the  Comforter,  which  is  the  Holy  Ghost,  whom  the  Father  will  send 
in  my  name,  he  shall  teach  you  all  things,  and  bring  all  things  to 
your  remembrance,  whatsoever  /have  said  unto  you.' 

2  Cor.  13  :  13.  '  The  grace  of  the  Lord  Jesus  Christ,  and  the  love 
of  God,  and  the  communion  of  the  Holy  Ghost,  be  with  you  all. 
Amen.'     See  also  Ep.  2  :  18.    1  Pet.  1  :  2.    1  John  5  :  7. 

The  adorable  and  invisible  author  of  our  being  and  of  universal 
nature,  has  revealed  his  "  eternal  power  and  Godhead"  to  us  in 
his  works,  in  such  form  as  our  limited  capacities  are  able  to  appre- 
hend. But  he  has  superadded  a  far  more  definite,  intellifrible, 
comprehensive  and  gracious  exhibition  of  his  nature,  character, 
and  will,  in  his  inspired  oracles.  Here  his  language  is,  Hear,  O 
Israel,  the  Lord  thy  God  is  " 07ie  God;"  and  elsewhere  he  reveals 
himself  as  Father,  Son,  and  Holy  Ghost.  That  these  designa- 
tions are  not  mere  names  of  different  offices,  sustained  by  the  same 
person ;  but  indicate  separate  substances  or  hypostases,  is  evident ; 
because  several  of  them,  Father  and   Son,  are  correlate   terms, 


52  OF  GOD.  *  Art.  I. 

which  cannot  possibly  be  understood,  except  as  implying  personal 
pluralifi/.  The  same  truth  appears  from  the  nature  of  the  dif- 
ferent offices  and  actions  attributed  to  them.  But,  in  addition  to 
all  this,  scenes  are  presented  in  Scripture,  in  which  these  three, 
Father,  Son,  and  Holy  Spirit,  are  simultaneously  appealed  to,  or 
sustain  different  parts;  thus  of  necessity  compelling  the  unpreju- 
diced interpreter  to  admit  a  Trinity  of  persons.  Such  are  the 
scene  of  the  Saviour's  baptism,  the  apostolic  benediction,  &c.,  in 
the  texts  above  cited. 

The  precise  and  intrinsic  nature  of  this  threefold  difference,  the 
sacred  volume  does  not  reveal,  and  human  reason  cannot  compre- 
hend it.  Nor  do  the  inspired  penmen  employ  any  abstract  or  sys- 
tematic terms,  to  define  or  designate  this  important  distinction. 
But  theologians  of  the  earlier  centuries,  introduced  the  words 
person  and  essence  for  this  purpose ;  aflBrming  that  God  is  one  in 
essence,  and  threefold  in  person.  As  the  /acts  revealed  on  this 
important  doctrine,  border  on  mystery  on  all  sides.  Christians 
should  receive  them  with  humble  faith,  and  beware  of  attempting 
to  be  wise  above  what  is  written ;  or  to  condemn  others  for  dif- 
ference of  philosophical  explanations,  provided  they  do  not  subvert 
the  facts  taught  in  God's  Word.  Each  of  these  three  sustains 
important  relations  in  the  economy  of  grace  and  salvation.  These 
we  should  study  duly  to  appreciate,  reserving  our  aspirations  after 
a  nearer  vision  of  our  personal  Creator,  Redeemer  and  Sanctifier, 
to  the  revelations  of  eternity,  when  we  shall  no  longer  see  through 
a  glass  darkly,  but  be  with  him  and  see  him  as  he  is.  For  an- 
swers to  the  objections  of  Rationalists  and  Socinians  against  this 
doctrine,  the  reader  is  referred  to  Schmucker's  Popular  Theology, 
pp.  72-93,  fifth  edition,  where  it  is  clearly  proved,  that  the  in- 
trinsic nature  and  relations  of  this  doctrine  are  above  reason,  but 
not  contrary  to  it.  The  following  propositions,  covering  all  the 
relations  of  this  doctrine  to  reason,  are  there  amply  discussed,  and 
the  position  fully  established,  that  the  doctrine  of  the  Trinity  does 
not  conflict  with  any  one  of  them  : 

1.  A  divine  revelation  cannot  contain  anything  which  is  con- 
trary to  the  plain  and  indisputable  dictates  of  reason. 

2.  A  divine  revelation  cannot  contain  any  proposition  which  de- 
monstrably involves  self-contradiction. 


•  THE   TRINITY.  53 

3.  A  divine  revelation  might  naturally  be  expected  to  teach 
truths  untaught  by  reason. 

4.  We  have  no  reason  to  expect,  that  our  limited  capacities 
should  be  able  to  comprehend  fully  the  modes  and  circumstances 
and  relations  of  those  truths  which  reason  could  not  teach,  and 
which  are  known  only  by  revelation,  any  more  than  of  those  truths 
known  without  revelation;  but  it  is  natural  to  expect  that  the 
contrary  would  be  the  case. 

5.  We  can  believe,  and  it  is  our  duty  to  believe  those  truths  of 
revelation  which  are  untaught  by  reason,  as  far  as  they  are  revealed, 
i.  e.  made  comprehensible,  but  no  farther;  for  this  is  impossible, 
and  the  Scriptures  do  not  require  it. 

6.  Doctrines  which  are  above  reason,  could  never  be  proved 
contrary  to  reason,  even  on  the  supposition  that  they  were  so. 

7.  But  we  know  that  doctrines  of  a  divine  revelation,  the  mode 
and  relations  of  which  are  totally  incomprehensible,  i.  e.  those 
commonly  said  to  be  above  reason,  cannot  possibly  be  contrary  to 
reason. 

Dr.  Lochman :  "That  this  article  contains  something  above 
our  comprehension,  is  granted ;  but  this  does  not  prove  that  it  is 
contrary  to  reason.  Even  in  temporal  matters,  there  are  many 
things  above  our  comprehension,  which  yet  agree  with  reason  and 
experience.  Indeed,  we  can  fully  comprehend  but  very  little  of 
the  things  which  we  daily  see.  It  is  enough  for  us  to  know,  that 
God  has  revealed  himself  thus  to  mankind,  and  he  certainly  knows 
best,  how  and  what  he  is,  and  it  is  our  duty  to  believe  him." — 
Hist,  and  Doct.  of  Ev.  Luth.  Church,  p.  86. 

How  striking,  and  yet  how  judicious,  the  declarations  of  Luther 
on  this  subject !  "  The  name  Trinity  (says  he)  is  nowhere  found 
in  Scripture,  but  it  is  a  human  conception  and  invention.  We 
term  this  doctrine  the  article  concerning  the  holy,  divine  Trinity ; 
but  Trinity  is  bad  German,  and  in  the  Godhead  there  is  supreme 
unity. — We  ought  and  must  adhere  to  the  teachings  of  God's 
Word  on  such  subjects,  namely  that  Christ  is  true  God  with  God 
the  Father,  and  that  the  Holy  Spirit  is  true  God,  and  yet  that 
there  are  not  three  Gods,  nor  three  beings  like  three  men,  three 
angels,  three  suns,  or  three  windows.  No,  God  is  not  divided  in 
this  manner  in  his  essence  or  being ;  for  there  is  but  one  divine 
5* 


54  OF  GOD.  *  Art.  I. 

being.  Therefore,  although  there  are  three  persons,  God  the 
Father,  God  the  Son,  and  God  the  Holy  Ghost;  still  in  regard  to 
bis  being  or  essence,  there  can  be  no  division  or  distinction  in 
God."  1 

The  representations  of  Scripture,  touching  the  subject  of  the 
Trinity,  (Tri-unity)  seem  to  resolve  themselves  into  tv?o  great 
propositions : 

I.  There  is  but  one  God ;  This  is  also  a  dictate  of  abstract 
reason,  for  we  cannot  conceive  of  more  than  one  infinitely  perfect, 
self-existent  and  supreme  Being. 

IT.  Yet,  in  this  one  God  there  exists  three  hypostases,  or  persons, 
or  subsistences,  whose  nature  is  unintelligible  to  us ;  but  of  whom 
actions  are  predicated  individually,  and  who  are  designated  by  the 
distinctive  names,  Father,  Son,  and  HoJi/  Ghost. 

Whilst  we  commend  this  article  of  our  creed  not  only  as  rea- 
sonable, but  of  surpassing  doctrinal  interest,  let  it  not  be  forgotten 
that  there  are  some  practical  aspects  of  the  subject,  which  come 
home  to  the  heart  and  involve  the  interests  of  every  rational  crea- 
ture, and  to  which  it  is  equally  the  dictate  of  reason  that  man 
should  attend.  Although  we  pursue  our  pilgrimage  dependent  on 
the  power  and  subject  to  the  laws  of  a  God,  whom  our  eyes  see 
not,  and  whom  our  hands  cannot  touch,  we  know  enough  to  con- 
vince us  that  happiness  cannot  be  found  in  the  violation  of  his 
law — that  we  are  the  creatures  of  his  power,  who  depend  on  him 
for  every  breath,  and  whom  he  could  at  any  moment  crush  into 
atoms  or  banish  from  existence.  Into  the  presence  of  this  God, 
our  judge,  we  are  hastening  as  fast  as  the  wheels  of  time  can  bear 
us  ;  and  although  some  men,  in  health  and  prosperity,  may  neglect 
God  and  enjoy  the  pleasures  of  sin  for  a  season — yet,  when  death 
begins  his  havoc  on  their  frame,  when  heart  and  flesh  fail  them, 
be  assured,  reader,  nothing  in  heaven  or  on  earth,  or  under  the 
earth,  can  comfort  those  who  are  destitute  of  the  favor  of  that  God, 
an  interest  in  that  Saviour,  who  is  the  strength  of  our  heart  and 
our  portion  forever.  No  arithmetic  can  calculate  the  value  of  His 
smiles,  or  the  horrors  of  His  frown.     They  who  obey  and  worship 

•  Luther's  Works  AValch's  ed.  toI.  11,  p.  1549.  Vol.  13,  p.  2631.  Vol. 
22,  p.  375. 


OF   NATURAL   DEPRAVITY.  55 

Him,  enjoy  the  favor  not  of  an  earthly  friend,  nor  even  of  an 
earthly  king,  but  of  Him  who  is  the  King  of  kings  and  Lord  of 
lords;  whose  legions  are  the  armies  of  heaven;  whose  subjects 
are  the  inhabitants  of  thousands  of  worlds;  whose  dominion,  like 
His  nature,  has  no  bounds,  and  whose  commands  are  borne  with 
the  rapidity  of  lightning  by  the  swift-winged  messengers  of  his 
will  to  the  utmost  regions  of  his  empire.  They  enjoy  the  protec- 
tion of  Hira  whose  favor  can  fill  its  subject  with  unspeakable 
delight  in  this  world,  and  pursue  its  object  with  ecstacies  of  joy  in 
the  successive  stages  of  existence  through  eternity ;  or  whose 
frown  can  pierce  the  heart  of  the  rebellious,  perverse  sinner  with 
pangs  of  torment  here,  and  bear  down  his  hapless  soul  by  the 
weight  of  his  wrath  in  the  blackness  of  darkness  forever.  They 
shall  enjoy  his  approbation  and  be  blessed  by  Him,  whose  smile 
can  animate  the  whole  creation,  and  thrill  the  breast  of  every 
living  creature  with  rapturous  delight ;  whose  frown  can  envelope 
the  universe  in  darkness,  and  blast  every  living  thing  with  misery, 
despair  and  death  !  This  glorious  God  promises  his  blessing  to 
all  who  love  Him,  and  humbly  receive  the  revelation  of  his  nature 
and  will — promises  to  support  and  protect  them  in  the  regions  of 
the  dead,  to  introduce  them  into  the  abodes  of  the  blessed,  into 
His  immediate  presence,  to  the  enjoyment  of  all  those  ineffable 
delights  which  be  can  bestow. 


ARTICLE  II.— OF  NATURAL  DEPRAVITY. 

II.    Of  Natural  Depravity.  II.    De  Peccato  Originis. 

Out  churches  likewise  Item  docent,  quod,  post 

teach,  that  since  the  fall  lapsum  Adce,  omnes  hom- 

of  Adam,  all   men   7vho  ines  secundum   7iaturam 

are  naturaUy  engendered,  propagati,  nascantur  cum 

are  horn^  with  sin,  that  is,  peccato,  hoc  est,  sine  metih 

without  the  fear  of  God  or  Dei,    sine  fducia     erga 


56 


OF   NATURAL   DEPRAVITY. 


Art.  II. 


confidence  towards  Him, 
and  with  sinful  propensi- 
ties:  and  that  this  dis- 
ease, or  natural  depravity, 
is  really  sin,  and  still 
condemns  and  causes  eter- 
nal death  to  those  who  are 
not  horn  again  hy  baptism 
and  the  Holy  Spirit. 


They  condemn  the  Pe- 
lagians andj  others,  loho 
deny  that  natural  depra- 
vity is  sin,  and  loho,  that 
they  may"^  detract  from  the 
glory  of  the  merits  and 
benefits  of  Christ,  allege 
that  man  may  be  justified 
before  God  by  the  poivers 
of  his  own  reason. 


Deum,  et  cum  concupis- 
centia  :  quodque  hie  mor- 
bus, seu  vitium  originis 
vere  sit  peccatum,  damn 
nans  et  afferens  nunc 
quoque  ceternam  mortem 
his,  qui  non  renascuntur 
per  baptismum  et  Spi- 
ritum  Sanctum. 


Damnant  Pelagianos, 
et  alios,  qui  vitium  origi- 
7iis  negant  esse  peccatum, 
et  ut  extenuent  gloriam 
meriti  et  beneficiorum 
Christi,  disputant  hoyni- 
nem  propriis  virihus  ra- 
tio7iis  coram  Deo  justifl- 
cari  p)Osse. 


'  The  German  copy  reads:  "  Empfangen  unci  geboren,"  conceived  and 
born. 

*  The  German  copy  reads  :  "  That  they  may  prove  our  nature  to  be  holy 
in  its  own  powers,  to  the  repi-oach  of  the  sufferings  and  merits  of  Christ." 

The  Lutheran  church  has  always  regarded  the  doctrine  of  hu- 
man depravity  as  a  fundamental  article  of  the  Christian  System. 
Nor  can  it  with  propriety  be  viewed  in  any  other  light,  as  it  is  the 
only  certain  basis  for  our  belief  in  the  necessity  of  a  Saviour,  and 
of  the  sanctifying  influences  of  the  Holy  Spirit.  The  doctrine  is, 
moreover,  so  frequently  and  forcibly  inculcated  in  the  word  of 
God,  that  no  man  ought  to  profess  to  be  a  believer  in  the  Scrip- 
tures, who  denies  its  truth. 


ORIGIN   OP   HUMAN    DEPRAVITY.  57 

I.    Origin  of  Human  Depravity. 

"  Since  the  fall  of  Adam." —  The  Scriptures  clearly  trace 
the  depravity  of  our  race  to  the  disobedience  of  our  first  parents  : 
and  the  derivation  of  the  whole  human  race  from  Adam  and  Eve 
may  be  regarded  as  fully  established,  not  only  by  the  declarations 
of  holy  writ,  but  even  by  the  inductions  of  science.  For  a  very 
able  vindication  of  this  doctrine  we  refer  the  reader  to  the  learned 
work  of  the  Rev,  Dr.  Bachman.' 

Rom.  5  :  12,  14.  '  Wherefore,  as  by  one  man  sin  entered  into  the 
■world,  and  death  by  sin  ;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned :  Nevertheless,  death  reigned  from  Adam  to  Moses,  even 
over  them  that  had  not  sinned  after  the  similitude  of  Adam's  trans- 
gression, who  is  the  figure  of  him  that  was  to  come : — 17.  For  if  by 
one  man's  offence  death  reigned  by  one,  &c.  — 19.  For  as  by  one 
man's  disobedience  many  were  made  sinners,'  &c. 

Various  attempts  have  at  different  times  been  made  by  infidel 
writers  to  sustain  figurative  interpretations  of  the  Scripture  narra- 
tive of  the  primeval  apostasy;  but  the  laws  of  sound,  historical 
exegesis,  bind  us  down  to  the  literal  signification  as  the  only  true 
one,  and  as  the  one  adopted  by  the  other  inspired  writers  them- 
selves.    2  Cor.  11:3;  1  Tim.  2  :  14. 

The  primitive  state  of  man  is  represented  as  one  of  innocence, 
of  holiness,  and  of  happiness.  He  dwelt  in  communion  with  God, 
in  a  garden  of  bliss  (j"7I^'"[^,)  paradise,  and  was  created  in  the 
image  of  God.     Gen.  1  :  26. 

HoUazius  :  "  The  state  of  integrity,  or  innocence,  was  that  first 
and  most  happy  condition  of  man,  in  which  he  was  created  in  the 
image  of  God."  This  image  is  a  natural  perfection,  consisting 
in  beautiful  conformity  to  God,  our  prototype,  in  wisdom,  justice, 
purity,  immortality  and  majesty;  with  which  our  first  parents 
were  born,  that  they  might  truly  acknowledge  and  devoutly  wor- 
ship him,  the  Creator,  lead  a  holy  life,  and  obtain  a  glorious  bless- 
edness.    2  Cor.  4:4;  Col.  1  :  15;  Heb.  1  :  3. 

In  regard  to  the  author  of  sin,  the  Augsburg  Confession  most 

'  "  The  Doctrine  of  the  Uniti/  of  the  Human  Race,  examined  on  the  Prin- 
ciples  of  Science,  by  John  Bachman  D.  D.,  Prof.  Nat.  History,  College  of 
Charleston,  S.  C."  &c.,  1850,  pp.  312,  8vo. 


58  OF    NATURAL    DEPRAVITY.  AuT.    II. 

decidedly  denies  that  God  can  be  regarded  in  that  light.  See 
Art.  XIX. 

"All  men,  naturally  engendered,  are  horn  with  or 

%n  /Sm.  By  the  excepting  phrase,  "  iiaturalli/  engendered," 

the  confessors  designed  to  provide  for  the  case  of  the  Saviour;  he 
having  been  supernaturally  engendered,  being  conceived  by  the 
Holy  Ghost,  and  being  without  sin. 

Psalm  51  :  5.  'Behold,  I  was  shapen  in  iniquity;  and  in  sin  did 
my  mother  conceive  me.'  Job  14  :  4.  '  Who  can  bring  a  clean 
thing  out  of  an  unclean  ?  not  one.'  1  John  1:8.  '  If  we  say  that 
we  have  no  sin,  we  deceive  ourselves  and  the  truth  is  not  in  us.' 
Gal.  5  :  17. 

II.  Nature  of  Depravity,  irmate  and  actual. 

The  nature  of  sin  is  represented  in  Scripture  as  a  departure 
from  the  right  path,  ^^?uD^,  J^^Pr?-  St.  Paul  describes  sin  as 
"Enmity  against  God."  Rom.  8  :  7;  1  John  3  :  4.  Sin  is  the 
transgression  of  the  law, '^  iv^P'"'"  ^'''"''' ')  «'"'/"''"•  Melanchthoji  thus 
defines  it :  <'  Sin  is  a  defect,  or  inclination,  or  an  action  conflicting 
with  the  law  of  God." 

Reinhard:  "Sin  is  any  aberration  from  the  (proper)  method 
of  obtaining  true  happiness." 

Steudlin :  "  Sin  is  anything  that  places  man  in  opposition  to 
the  design  which  God  has  prescribed  to  him,  whether  it  be  an  in- 
dividual act,  or  a  habit  of  action,  or  a  dispositon." 

Julius  Milller :  "  Sin  is  the  turning  away  from  the  love  of  God 
to  self  love." 

"  TJiis  disease  or  natural  depracity  is  really  /Sin." 

—  Rom.  7  :  14.  'But  I  am  carnal,  sold  under  sin  — 17.  For  I  know 
that  in  me  (that  is  in  my  flesh)  dwelloth  7io  good  thing  —  21.  I  find 
then  a  law  that  when  I  would  do  good,  evil  is  present  with  me  —  23. 
But  I  see  another  law  in  my  members  warring  against  the  law  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of  sin  which  is 
in  my  members  —  24.  0  wretched  man  that  I  am  !  who  shall  deliver 
me  from  the  body  of  this  death  ?' 

St.  Augustine  supposed  natural  depravity  to  consist  in  concupis- 
cence, in  the  flesh  lusting  against  the  spirit.     Others  defined  it 


NATURE   OF   DEPRAVITY.  59 

as  consisting  in  the  want  of  that  moral  excellence,  which  consti- 
tuted the  image  of  God  in  man  prior  to  the  fall.  The  Augsburg 
Confession  seems  to  combine  both  these  views,  and  the  great  body 
of  Lutheran  divines  has  regarded  natural,  or  original,  or  innate 
depravity,  as  that  disorder  in  the  mental  and  bodily  constitution 
of  man,  which  was  introduced  hy  the  fall  of  Adam,  is  trans- 
mitted by  natural  generation  from  parent  to  child,  and  the  result 
of  ichich  is,  that  all  men  ivho  are  naturally  engendered,  evince  in 
their  action  loant  of  holiness,  and  a  predisposition  to  sin.  With- 
out the  admission  of  such  a  disorder  in  the  human  system,  no 
satisfactory  reason  can  be  assigned  for  the  universality  of  actual 
transgression  amongst  men.  Yet  so  long  as  men  admit  the  re- 
ality and  totality  of  actual  transgression  in  man,  so  soon  as  he  be- 
comes a  moral  agent  in  the  sight  of  God,  it  would  seem  that  every 
thing  essential  has  been  retained.  Dr.  Woods  thus  describes  this 
doctrine:  "  The  doctrine  of  natural  depravity  is  briefly  this  :  that 
men  are  by  natxire  destitute  of  holiness  :  or  that  they  are  subjects 
of  an  innate  moral  depravity  ;  or,  in  other  words,  that  they  are, 
from  the  first,  inclined  to  evil,  and  that  while  unrenewed,  their 
moral  aifections  and  actions  are  wholly  wrong." 

Melanchthon  :  "Natural  depravity  (or  original  sin)  is  the  want 
of  original  justice ;  that  is,  in  men  naturally  born,  it  is  the  loss  of 
light  in  the  mind,  aversion  of  the  will  to  God,  and  rebellion  of 
heart ;  so  that  they  cannot  truly  obey  the  law  of  God,  which  re- 
sults from  the  fall  of  Adam,  on  account  of  which  corruption  they 
are  born  guilty  and  children  of  wrath,  and  condemned  by  God, 
unless  pardon  had  been  provided." 

Dr.  Knapp :  <'  The  moral  depravity  of  our  nature  is  that  ten- 
dency to  sinful  passions  or  unlawful  pi-opensities  which  is  perceived 
in  man,  whenever  objects  of  desire  are  placed  before  him  and  laws 
are  laid  upon  him."     Kom.  8. 

Experimental  View  of  Innate  Depravity  in  the  Unregenerate  and 
Regenerate. 

When  we  view  this  subject  in  the  light  of  empyrical  philosophy, 
we  are  led  to  the  following  positions : — 

The  soul  of  man  possesses  two  inherent  constitutional  inclina- 
tions, which  are  manifested  in  the  actions  of  mankind  universally. 


60  OF  NATURAL  DEPRAVITY.  ArT.  II. 

Thejirst,  though  far  the  feebler  of  the  two,  is  the  indinafion  to 
obey  the  fitness  of  things  physical,  intellectual,  and  moral,  in- 
cluding, among  other  impulses,  the  moral  sense,  or  the  imperative 
dictates  of  conscience.  This  principle  is  appealed  to  by  Peter  and 
John,  when,  having  been  commanded  by  the  Sanhedrim  to 
speak  no  more  in  the  name  of  Jesus,  they  replied,  "  Whether  it 
be  right  in  the  sight  of  God  to  hearken  unto  you  more  than  unto 
God,  judge  ye.  For  we  cannot  but  speak  the  things  which  we 
have  seen  and  heard."  Acts  4  :  19,  20.  The  second  is  the  love 
of  self,  of  self-gratification,  of  pleasure,  and  interest.  This  princi- 
ple is  appealed  to  by  the  Saviour  in  his  memorable  words,  "  What 
shall  it  profit  a  man  if  he  gain  the  whole  world  and  lose  his  own 
soul."  Mark  8  :  36.  This  principle  is  far  the  more  potential  in 
the  natural  man;  it  habitually  prevails  over  the  first,  and  has 
degenerated  into  selfishness.  Phil.  2 :  21.  "For  all  seek  their 
own,  not  the  things  which  are  Jesus  Christ's."  Luke  12  :  15  j  2 
Tim.  3  :  2. 

All  right  actions  are  in  accordance  with  both  these  constitu- 
tional inclinations  —  that  is,  they  secure  our  highest  interests  in 
accordance  with  the  fitness  of  things  with  right,  with  the  will  of 
God.  We  may  therefore  safely  infer  that  before  the  fall  of  man, 
there  was  a  perfect  equipoise  and  harmony  between  these  two 
principles  of  action. 

All  sinful  actions  consist  in  the  gratification  of  the  second 
principle,  that  of  self-love,  in  violation  of  the  first,  the  moral  fitness 
of  things. 

From  these  premises  we  may  deduce  the  following  six  important 
positions : — 

a)  That  the  transgression  of  our  first  parents  destroyed  the 
equipose  between  the  two  constitutional  inclinations  of  the  soul,  the 
sense  of  obligation  to  obey  the  moral  fitness  of  things,  or  the  dic- 
tates of  conscience  or  the  moral  sense,  and  the  love  of  self-gratifi- 
cation. '<  For  all  seek  their  own,  not  the  things  which  are  Jesus 
Christ's."  Phil.  2:21. 

h)  That  natural  depravity  consists  mainly,  so  far  as  the  active 
principles  of  our  nature  are  concerned,  in  a  preponderance  of  the 
second  principle,  self-love  degenerated  into  selfishness,  over  the 
first,  our  sense  of  obligation  to  obey  the  moral  fitness  of  things  as 


HUMAN    DEPRAVITY,  .  61 

seen  by  reason  and  revelation,  over  the  tendency  to  do  right.  So 
that  the  character  and  prevailing  actions  of  the  unregeoerate  are 
selfish.  The  understanding  being  also  darkened,  we  fail  to  see  our 
true  interests;  and  the  affections,  the  seat  of  feeling,  being 
debased,  we  delight  in  forbidden  or  excessive  indulgences. 

c)  The  law  that  is  in  our  members  wai-ring  against  the  law  of 
our  mind  is  some  one  of  the  modifications  of  this  inordinate  love 
of  self-gratification  in  violation  of  moral  right.  As  this  law  finds 
gratification  mainly  in  indulgence  of  the  bodily  senses,  it  is  termed 
the  law  in  our  members. 

cZ)  That  whilst  regeneration  does  not  eradicate  this  innate  pre- 
ponderance, it  does,  by  implanting  new  spiritual  life  into  the  soul 
through  the  indwelling  of  the  Holy  Spirit,  produce  a  preponder- 
ance of  holy  habits  and  exercises  in  the  regenerate  mind — that  is, 
a  preponderance  of  habits  in  accordance  with  the  moral  fitness  of 
things,  and  likewise  secures  this  preponderance  as  long  as  the 
believer  is  faithful  in  the  use  of  the  means  of  grace  appointed  for 
his  spiritual  growth. 

e)  There  will  be  a  constant  conflict  in  the  believer,  between 
the  flesh  and  the  spirit,  between  the  law  in  his  members  and  the 
law  of  his  mind,  between  the  tendency  to  selfishness  and  the  impe- 
rative dictates  of  right,  of  conscience. 

/)  Regeneration,  therefore,  consists  in  such  a  change  wrought 
in  the  soul  of  man  by  the  Holy  Spirit,  through  the  truth,  as  causes 
bim,  instead  of  having  a  supreme,  inordinate,  and  selfish  regard  to 
his  own  interest  or  self-gratification,  to  make  God  and  his  declara- 
tive glory  the  chief  and  habitual  object  of  his  aim  as  the  dictate 
of  the  highest  moral  fitness — and  to  find  the  habitual  gratification 
of  the  second  inclination,  the  love  of  bappiness,  in  pursuing  the 
objects  dictated  by  the  first  (the  imperative  dictates  of  the  right  or 
of  conscience,  or  the  will  of  God),  in  loving  God  supremely,  and 
his  neighbor  as  himself,  and  in  doing  unto  others  as  he  would 
that  they  should  do  unto  him.  —  See  SchmucJcer' s  Psijclwlogy, 
pp.  252—264  of  2d  edition. 

2  Cor.  5  :  17.  '  Therefore,   if  any  man  be  in  Christ,   he  is  a  new 
creature;  old  things  are  passed  away,  and  behold,  all   things  are 
become  new.' 
G 


62  OF    NATURAL   DEPRAVITY.  ArT.  IT. 

Matt.  6  :  33.  'But  seek  yc first  the  kingdom  of  God  and  his  right- 
eousness, and  all  the  things  shall  be  added  unto  you.' 

Matt.  22  :  37.  '  Thou  shalt  love  the  Lord  thy  God  with  all  thy  heart, 
and  with  all  thy  soul,  and  with  all  thy  mind,  and  thou  shalt  love  thy 
neighbor  as  thyself.' 


Different   Grades  or   States  of  the   Sinner. 

Dr.  Reinhard  thus  distinguishes  the  different  grades  in  the 
conditioa  of  the  sinner :  —  1.  State  of  servitude,  which  is  the 
condition  of  those  who  knowing  and  approving  the  good,  are  so 
drawn  by  the  force  of  their  appetites,  that  they  pursue  the  evil. 
John  8  :  34;  Rom.  6  :  16,  &c.  2.  The  state  of  carnal  secur it y, 
is  that  condition  of  man,  in  which  he  is  so  wedded  to  sin,  that  he 
perceives  neither  its  turpitude  nor  the  necessity  of  reformation.  2 
Tim.  2  :  26.  3.  The  state  of  hypocrisy  is  that  condition  of  an 
individual,  in  which  he  aims  at  nothing  more  than  the  external 
appearance  of  piety.  2  Tim.  3:5;  Tit.  1:16.  4.  The  state  of  in- 
duration is  the  condition  of  a  person  who  by  long  continuance  in 
sinning,  has  become  insensible  to  the  motives  to  virtue.  Matt. 
13  :  14 ;  Rom.  1  :  24 ;  9:17;  2  Cor.  3  :  14. 

Induration,  or  Judicial  Blindness  of  the  Sinner. 

Hollazius :  "  Sin,  connected  with  induration  of  heart,  is  that 
most  fearful  state  of  depravity,  by  which  the  polluted  mind  of 
man  is  kept  blind,  and  averse  to  the  word  of  God ;  in  which  his 
will,  confirmed  in  wickedness,  resists  the  Holy  Spirit,  his  appetites 
indulge  in  beastly  gratifications,  he  is  either  entirely,  or  almost 
incorrigible,  and  entails  upon  himself  temporal  and  eternal  pun- 
ishments. The  cause  of  induration  is  not  God  ;  but  p;irtly  the 
devil,  who  leads  man  from  one  sin  to  another,  blinding  his  mind 
and  filling  his  heart  with  wickedness,  2  Cor.  4:4;  Acts  5:3; 
Eph.  2:2;  and  partly  man  himself,  who  rejects  the  ordinary 
means  of  salvation,  and  yields  himself  to  the  continual  pursuit  and 
practice  of  sin."  Matt.  13  :  15.  Commenting  on  Exod.  7  :  3,  he 
remarks,  "  God  does  not  harden  him  causatively  or  effectively,  by 
instilling  obduracy  into  their  hearts;  but  judicially,  pei-missivcly, 
aiiii  by  leaving  him  to  himself.    Induration  is  therefore  a  judicial 


IMPUTATION.  63 

act,  in  which,  on  account  of  his  former  voluntary  transgressions 
and  hopeless  wickedness,  God  justly  permits  an  individual,  who  is 
habitually  wicked,  to  rush  into  more  heinous  crimes,  withdraws 
from  him  his  grace,  and  finally  delivers  him  into  the  power  of 
Satan,  by  whom  he  is  then  driven  into  greater  sins,  until  he  for- 
feits irrevocably  his  claim  to  an  inheritance  in  heaven." 

Rom.  1  :  28.  'And  even  as  they  did  not  like  to  retain  God  in  tlieir 
knowledge,  God  gave  them  over  to  a  reprobate  mind,  to  do  those  things 
tvhicJi  are  not  conv»nient.' 

Luke  19 :  41.  'And  when  he  was  come  near,  he  beheld  the  city,  and 
wept  over  it,  saying.  If  thou  hadst  known,  even  thou,  at  least  in 
this  thy  day,  the  things  which  belong  unto  thy  peace !  But  now  iheg 
are  hid  from  thine  eyes' 

III.    The  Consequences  of  Natural  Depravity  :  Imputation. 

The  language  of  the  Confession  admits  of  a  diversity  of  inter- 
pretations, on  the  subject  of  the  guilt  of  hereditary  or  natural 
depravity.  The  first  signification,  which  the  words  admit,  is,  that 
the  natural  depravity,  with  which  we  are  born,  is  prior  to  all  vol- 
untary action  by  us,  charged  to  us  as  guilt,  and  itself  entails  end- 
less perdition  on  all  who  are  not  delivered  from  the  curse  by  true 
conversion.  Our  earlier  divines,  who  embraced  this  view  of  the 
subject,  always  used  the  phrase  original  sin  to  signify  not  only  our 
native  disposition  to  sin,  but  also  the  original  act  of  apostasy  by 
our  first  parents.'  They  did  not  suppose,  that  we  are  punished 
for  the  mere  fact  of  being  born  with  sinful  propensities ;  but  con- 
sidering Adam  as  the  federal  head  of  the  whole  human  family, 
believed  that  by  virtue  of  some  covenant  relation  to  him,  the  guilt 
of  his  personal  voluntary  act  was  imputed  to  his  posterity,  and 
thus  involved  them  all  in  the  curse  of  temporal  and  eternal  death. 

The  second  interpretation,  which  the  latter  clause  of  this  Article 
admits  is,  that  "  this  disease  or  natural  disorder  of  our  bodily  and 
mental  constitution,  is  really  contrary  to  the  will  of  God,  and  still 
becomes  the  occasion  of  eternal  death  to  all  who  voluntarily  in- 
dulge in  these  sinful  propensities,  and  do  not  avail  themselves  of 

'  Melanchthon  :  "  Si  quis  vult  addere,  natos  etiam  propter  lapsum  Adaa 
reos  esse,  uon  impedia." 


64  OF    NATURAL    DEPRAVITY.  ArT.  IT. 

tlio:^e  means  of  grace  by  which  the  Holy  Spirit  regenerates  the 
soul."  The  confession  mentions  only  one  of  these  means,  namely, 
baptism,  but  its  authors  did  not  intend  to  designate  this  as  the 
only  means  of  grace,  for  the  Grerman  copy  of  it,  published  by 
Melanchthou  himself  in  1533,  reads  thus :  "  who  are  not  regenerated 
by  baptism  and  faith  in  Christ,  through  the  gospel  and  Holy 
Spirit."  '  From  this  it  is  also  evident  that  Melanchthon,  who,  as  is 
well  known,  penned  the  Confession,  had  reference  to  adults  in  the 
clause  "condemneth  those  who  are  not  born  again,"  because 
infants  are  incapable  either  of  reading  or  understanding  "  the 
gospel."  The  advocates  of  this  view  do  not  believe,  that  the  pro- 
genitor of  the  human  race  did  or  could  sustain  any  such  relation 
to  his  posterity,  as  would  render  just  a  literal  imputation^  of  the 
(juilt  of  his  sins  to  them.  The  Lutheran  church  regards  either 
of  these  opinions  as  consistent  with  the  belief  of  the  general 
doctrine  of  natural  depravity,  though  her  divines,  at  present,  very 
generally  embrace  the  latter.' 

On  this  subject,  our  divines  agree  substantially  with  the  great 
body  of  New  England  Theologians,  and  with  such  ministers  of  the 
Presbyterian  church,  as  have  rejected  the  doctrine  of  literal  impu- 
tation in  the  old  sense  of  the  term.  On  this  subject,  Dr.  Woods, 
of  Andover,  thus  expresses  his  view :  "  Exceptionable  language 
has  in  some  instances  been  used,  and  opinions  which  I  shall 
think  erroneous,  have  sometimes  been  entertained  on  this  subject. 
But  the  Orthodox  of  New  England  at  the  present  day  are  not 
chargeable  with  the  same  fault.  The  imputiUion  of  Adam's  sin 
to  his  posterity,  in  any  sense,  which  those  tcords  naturally  and 
properly  convey,  is  a  doctrine  lohich  ive  do  not  Lelieve." — Letters 
to  Unitarians,  p.  44. 

'  See  the  excellent  little  work  of  Dr.  Funk,  in  Lubec.  "  The  Augs- 
burg Confession  according  to  the  principal  edition  of  Melanchthon  himself, 
with  the  various  readings  of  other  editions."    p.  G. 

'  Ezek.  18  :  2,  3,  20.     Deut.  24 :  3  6.     Hos.  13  :  9. 

'  "  Den  Umstand  dasz  uns  Gott  wegen  unserer  subjectiven  Unvollkom- 
nienheit  eines  hUheren  grades  von  Gliickseligkeit  berauben  musz,  nennt  man 
in  der  theologischen  Sprachc  die  Strafe  der  Erbsiinde.  Diese  Strafe  ist  also 
nothwendig,  and  ihrer  Natur  nach  privativ ;  ewigc  Martern  konnen  nicht 
auf  die  Erbsiinde  gesetzt  seyen :  dies  Ichrt  die  Schrift  nirgends,  auch 
behaupten  es  unsere  Glaubensbiichcr  nicht." — Rcinhard's  Dogm.  p.  309, 


NATURE   OF   SIN.  65 

Dr.  Dwight  says,  "A\hen  I  assert  that  in  consequence  of  the 
apostasy  of  Adam,  all  men  have  sinned ;  I  do  not  intend  that  the 
postciity  of  Adam  are  guilty  of  his  transgression.  Moral  actions 
are  not,  so  far  as  I  can  see,  transferrable  from  one  being  to  an- 
other. The  personal  act  of  any  agent  is  in  its  very  nature  the 
act  of  that  agent  solely,  and  incapable  of  being  participated  by  any 
other  agent.  Of  course,  the  guilt  of  such  a  personal  act,  is  equally 
incapable  of  being  transferred  or  participated.  Neither  do  I 
intend  that  the  descendants  of  Adam  are  punished  for  his  trans- 
gression."—  Theolofj)/,  Vol.  I.  478. 

Our  own  views  on  this  part  of  the  subject  will  be  seen  from 
the  following 

Abstract  of  the  ivliole   Subject. 

1.  All  mankind,  in  consequence  of  their  descent  from  fallen 
Adam,  are  born  with  a  depraved  nature,  that  is  their  bodily  and 
mental  system  is  so  disordered,  as  in  the  result  of  its  operation  to 
evince  a  predisposition  to  sin. 

2.  This  natural  depravity  disqualifies  its  subjects  for  heaven. 
Because  the  action  of  depraved  (disordered)  faculties  and  powers 
would  not,  even  in  heaven  itself,  be  conformed  to  the  divine  law, 
and  could  not  be  acceptable  to  God.  In  our  natural  state,  more- 
over, we  have  not  the  qualifications  requisite  for  the  enjoyment  of 
heaven,  having  no  spiritual  appetites.  But  we  cannot  suppose, 
that  God  would  condemn  us  to  positive  and  eternal  misery,  merely 
on  account  of  this  depraved  (disordered)  nature ; '  for  we  are  in 
no  sense  the  authors  or  causes  of  it;  and  a  just  God  will  not 
punish  his  creatures  for  acts  which  they  did  not  perform.  Children, 
therefore,  who  die  in  their  infancy,  having  never  merited  punish- 
ment by  personal  guilt,  will  indubitably  not  be  consigned  to  per- 
dition. Moreover,  as  the  atonement  which  the  Saviour  made, 
embraces  the  whole  world,  it  must  also  include  children,  who  are 

*  Ezekiel  18  :  20.  '  The  soul  that  sinneth  it  shall  die.  The  son  shall 
not  bear  the  iniquity  of  the  father,  neither  shall  the  father  bear  the 
iniquity  of  the  son.'     See  the  whole  chapter. 

Deut.  24  :  16.  '  The  fathers  shall  not  be  put  to  death  for  the  children, 
neither  shall  the  children  be  put  to  death  for  the  fathers ;  every  man  shall  be 
put  to  donth  for  his  own  sin.' 


66  OF   NATURAL   DEPRAVITY.  ArT.  II. 

a  part  of  itj  and  as  that  atonement  not  only  delivered  its  subjects 
from  punishment,  but  also  purchased  for  them  a  title  to  heaven, 
it  follows,  that  children,  having  not  lost  their  title  by  voluntary 
unbelief,  will  for  Christ's  sake  enjoy  the  benefit  of  it;  that  is, 
that  at  death  their  corruptible  nature  shall  be  transformed  into  aa 
incorruptible,  and  their  mortal  into  an  immortal  one,  and  they, 
liberated  from  their  moral  disease,  be  ushered  into  the  blissful 
presence  of  him,  who  said,  "  Suffer  little  children  to  come  unto 
me,  for  of  such  is  the  kingdom  of  heaven."  Luther  coincided  in 
this  opinion,  and  maintained  that  unbaptized  children  would  not 
be  lost.' 

3.  Strongly  tempted  by  the  solicitations  of  this  depraved  nature, 
which  are  however  not  irresistible,  all  men  do,  when  they  reach 
the  years  of  moral  agency,  voluntarily  indulge  more  or  less  in 
known  sin,  and  thus,  contracting  personal  guilt,  expose  themselves 
to  the  just  displeasure  of  an  offended  God. 

4.  All  actual  or  real  sin,  consists  in  voluntary  actions  and  their 
consequences,  viz. : 

a)  Deliberate,  volunlart/  lra)is(jre.<^sions  of  the  divine  law.  The 
criminality  of  these  acts  is  so  obvious  and  generally  admitted,  as 
to  require  no  proof.  But  their  guilt  is  also  of  the  highest  grade. 
They  constitute  direct  insults  to  the  majesty  of  heaven,  and  delibe- 
rate rebellion  against  the  government  of  God  ! 

h)  Acts  performed  from  viere  habit,  without  design  or  premedi- 
tation. As  these  habits  are  formed  by  individual,  voluntary  acts, 
they  are  properly  the  result  of  our  voluntary  agency,  and  justly 
chargeable  to  us.  Hence,  every  profane  word,  every  falsehood 
uttered  by^  the  habitual  swearer  and  liar,  and  every  lascivious 
thought  of  the  sensualist,  though  they  occurred  spontaneously, 
from  mere  habit,  without  design,  and  often  almost  without  the 
persons  being  conscious  of  the  fact,  are  nevertheless  actual  sins, 
and  justly  expose  the  transgressor  to  the  penalty  of  the  divine  law. 

c)  Tlie  state  of  our  feelings  or  affections  on  moral  subjects,  so 
far  as  it  is  the  result  of  our  voluntary  and  habitual  transgi'essions, 


'  "  So  soUen  wir  es  dafur  halten,  dasz  das  kindlein,  ob  es  wohl  die 
rcchte  Taufe  nicht  erlanget,  darum  nicht  vcrloren  ist."  Vol.  10,  p.  2G16. 
Walch's  edition. 


NATURE   OF    SIN.  67 

in  like  manner  involves  us  in  condemnation.  Every  penitent 
sinner,  and  every  enlightened  believer,  must  deplore  as  his  own 
personal  guilt,  the  insensibility  of  his  heart,  the  instability  of  his 
affections.  We  do  not  mean  that  our  feelings  are  under  the  in- 
stantaneous control  of  volition  :  the  contrary  is  evidently  the  fact. 
No  careless  sinner  can,  by  a  mere  act  of  his  will,  excite  feelings 
of  penitence  for  sin ;  and  it  is,  to  say  the  least,  useless  for  minis- 
ters to  exhort  him  to  do  so.  His  intellectual  views  must  first  be 
corrected.  He  must  be  persuaded  attentively  to  reflect  on  the 
character  and  law  of  God,  on  his  own  character  and  real  inte- 
rests, on  the  offers  of  pardon  through  a  crucified  Redeemer,  and 
as  he  sincerely  embraces  correct  views  on  these  subjects,  the 
correspondent  appropriate  feelings  will  be  excited  in  his  mind. 
And  the  state  of  his  religious  affections  throughout  life  is  de- 
pendent on  the  general  course  of  conduct  which  he  is  pursuing, 
that  is,  on  his  voluntary  actions,  including  the  faithful  use  of 
those  means  of  grace,  through  which  the  Holy  Spirit  operates  on 
the  soul. 

(7)  We  are  guilty  on  account  of  the  erroneous  or  inadequate 
views  tchicli  we  adopt  on  the  suhject  of  religion.  Without  enter- 
ing into  a  discussion  of  the  several  sources  of  errors  in  religious 
opinion,'  we  remark,  that  they  arise  in  general  from  voluntary  ne- 
glect, or  abuse  of  the  means  of  information  which  Grod  has  vouch- 
safed us;  and,  so  far  as  this  is  the  case,  are  justly  laid  to  our 
charge.  According  to  the  laws  of  our  nature,  these  views  are  con- 
stantly recurring  to  the  mind,  and  exert  an  important  influence  on 
our  conduct  and  feelings.  And  finally,  the  load  of  our  guilt  is 
augmented  still  more, 

e)  By  our  omitting  to  attain  the  highest  degree  of  holiness  and 
usefulness  tvhich  was  icithin  otir  reach,  by  a  constant  and  faithful 
use  of  all  the  means  of  knowledge  and  of  grace,  which  God  in  his 
providence  extended  to  us.  Actual  transgressions  have  some- 
times been  referred  to  the  following  classes,  viz. :  sins  of  omission 
and  of  commission,  voluntary  and  involuntary ;  that  is,  such 
acts  of  the  unregenerate  man  as  were  deliberately  performed,  and 

'  See  Schmucker's  Mental  Philosophy,  3d  ed.,  p.  74,  for  a  minute  dis- 
cussion of  the  sources  of  error. 


68  OF    NATURAL   DEPRAVITY.  ArT.  TI. 

such  as  resulted  from  culpable  infiruiity,  precipitaucy,  or  igno- 
rance; and  also  by  the  Romanists,  erroneously,  into  venial  and 
mortal. 

The  degree  of  guilt  attending  actual  transgressions:,  varies  ac- 
cording to  the  circumstances  of  the  case.  It  is  increased  or 
diminished  according  to  the  degree  of  our  knowledge  of  the 
divine  law,  and  of  the  grounds  of  our  obligation ;  according  to 
our  ability  and  faculties  to  yield  obedience  to  its  requisitions; 
and  according  to  the  multitude  of  divine  favors  previously  be- 
stowed on  us.  It  is  also  augmented  by  voluntary  exposure  to 
temptation. 

And  now,  when  we  reflect  on  the  vast  extent  of  criminality  at- 
tached to  our  voluntary  actions,  and  the  baneful  consequences 
resulting  from  them,  is  it  not  evident  that  the  guilt  of  every  un- 
converted sinner  is  alarmingly  great  ?  Has  not  even  the  believer 
daily  much  reason  for  humiliation,  on  account  of  his  want  of 
greater  zeal  and  more  extended  usefulness  ?  Must  he  not  exclaim 
■with  the  Psalmist :  "  Cast  me  not  away  from  thy  presence,  0 
Lord  !  and  take  not  thy  Holy  Spirit  from  me  !"  whilst  he  acknow- 
ledges the  blood  of  Christ  as  the  only  ground  of  his  justification, 
and  unites  with  the  redeemed  in  heaven  in  ascribing  '<  blessing, 
and  honor,  and  glory,  and  power,  unto  Him  that  sitteth  upon  the 
throne,  and  to  the  Lamb  forever." 

"Who  are  not  horn  again  hy  Baptism  and  the  Holy 
Spirit." 

John  3:  5,  'Verily,  verily,  I  say  unto  thee,  except  a  man  be  born 
of  water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of 
God.' 

The  idea  of  Melanchthon,  as  already  stated,  may  be  learned 
from  his  principal  German  edition  of  1533,  three  years  after  he 
penned  the  Latin,  which  we  use  in  this  work,  which  was  presented 
to  the  Diet  in  1530.  In  this  he  says  "  condemneth  those  who  are 
not  regenerated  by  baptism  and  faith  in  Christ,  through  the  gospel 
and  the  Holy  Spirit,"  clearly  evincing  that  he  was  speaking  of 
adults,  who  could  understand  the  "gospel,"  and  did  not  design  to 
convey  the  idea  that  the  want  of  baptism  in  children  would  jeopard 
their  salvation.     In  regard  to  these,  the  article,  however,  clearly 


NATURAL   DEPRAVITY   AND   REGENERATION.  69 

and  justly  inculcates  baptism  as  one  of  those  means  which  the 
Spirit  of  Grod  employs  for  the  regeneration  of  the  sinner.  This  is 
evident  even  from  the  truths  symbolically  set  forth  by  this  ordi- 
nance, namely,  the  depravity  of  human  nature,  and  the  purifying 
influences  of  the  Holy  Spirit.  Baptism  is  therefore  a  means  of 
grace,  not  merely  as  a  positive  institution  on  account  of  its  divine 
appointment,  but  also  by  virtue  of  its  perceptible  moral  aptitude, 
as  an  impressive  vehicle  of  divine  truth,  that  grand  and  cardinal 
means  of  grace  into  which  all  others  can  mediately  or  immediately 
be  resolved. 

1  Peter  3  :  21.  '  The  like  figure  whereunto,  even  baptism,  doth  also 
now  save  us  (not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God),  by  the  resurrection  of 
Jesus  Christ.' 

John  3:5.'  Jesus  answered.  Verily,  verily,  I  say  unto  thee, 
Except  a  man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God.' 

Acts  2 :  38.  '  Then  Peter  said  unto  them.  Repent,  and  be  baptized 
every  one  of  you  in  the  name  of  Jesus  Christ,  for  the  remission  of 
sins  ;  and  ye  shall  receive  the  gift  of  the  Holy  Ghost.' 

Mark  16 :  15.  'And  he  said  unto  them,  Go  ye  into  all  the  world, 
and  preach  the  gospel  to  every  creature. — 16.  He  that  believeth  and 
is  baptized,  shall  be  saved ;  but  he  that  believeth  not,  shall  be 
damned.' 

1  Peter  1 :  23.  'Being  born  again,  not  of  corruptible  seed,  but  of 
incorruptible,  by  the  word  of  God,  which  liveth  and  abideth  for 
ever.' 

Rom.  1 :  16.  '  For  I  am  not  ashamed  of  the  gospel  of  Christ:  for 
it  is  the  power  of  God  unto  salvation,  to  every  one  that  believeth  ;  to 
the  Jew  first,  and  also  to  the  Greek.' 

John  17:  17.  'Sanctify  them  through  thy  truth:  thy  word  is 
truth.' 

Rom.  10 :  17.  '  So  then  faith  cometh  by  hearing,  and  hearing  by 
the  word  of  God.* 


70 


OF     THE    SON    OF    OOD. 


Art.  hi. 


ARTICLE  HI.— OF  THE  SON  OF  GOD  AND  HIS 
MEDIATORIAL  WORK. 


III.    Of  the  Son  op  God  (and 
Ills  Mediatorial  Work). 

TJtey  likewise  teach, 
that  the  Word,  thai  is,  tlie 
Son  of  God,  assumed  hu- 
man nature,  in  the  ivomb 
of  the  blessed^  Virgin 
Mary,  so  that  the  two  na- 
tures, human  and  diviiie, 
insejKvrahly imited  in  one 
person,  constitute  one 
Christ,  who  is  true  God 
and  man,  born  of  the  Vir- 
gin Mary;  who  tridy 
suffered,  was  crucified, 
died,  and  was  buried,  that 
he  might  reconcile^  the  Fa- 
ther to  us,  and  be  a  sacri- 
fice not  only  for  original 
sin,  bid  cdso  for  cdl  the 
actual  sins  of  men.  Like- 
wise that  he  descended  in- 
to \]ieJT\  and  truly  arose 
on  the  third  day ;  then 
ascended  to  heaven,  that 
he  might  sit  at  the  right 
hand  of  the  Father,  might 
'perpetually  reign  over  all 


III.    De  Fii.io  Dei. 

Item  docent,^qubd  Ver- 
bum,  hoc  est,  Filius  Dei, 
assumserit  humanam  na- 
turam  in  utero  beatce 
Marice  Virginis,  ut  sird 
duce  ncdurce,  divina  et 
humana,  in  unitate  per- 
sonam inseparabiUter  con- 
junctce,  iinus  Ghristus, 
vere  Deus  et  vere  homo, 
natus  ex  virgins  Maria, 
vere  passus,.  crucifixus, 
mortuus  et  sepultus,  ut  re- 
conciliaret  nobis  Patrem, 
et  hostia  esset  non  tantum 
pro  cidpa  originis,  sed 
etiam  p)ro  omnibus  actu- 
al ibus  hominum  peccatis. 
Idem  descendit  ad  \infe- 
ros'\,  et  vere  resurrexit 
tertia  die,  deitule  ascetidit 
ad  coelos,  ut  sedeat  ad 
dexteram  Patris,  et  pe'r- 
petud  regnet  et  dominetur 
omnibus  creaturis,  sanc- 
tificet  credentes  in  ipsum, 


THE   INCARNATION. 


71 


creatures,  and  might  sanc- 
tify those  icho  believe  in 
him,  hj  sending  into  their 
hearts  the  Holy  Spirit, 
who  governs,  consoles, 
qnickens,  and  defends 
them  against  the  devil  and 
the  power  of  sin.  The 
same  Christ  ivill  return 
again  openly,  that  lie  may 
judge  the  living  and  the 
dead,  SfC,  according  to 
the  Apostolic  Creed. 


misso  in  coraa  eoruni 
Spiriiu  Sancto,  qui  regaf, 
consoletur  ac  vivifcet  eos, 
ac  defendat  adversus  dia~ 
holum,  et  vim  peccati. 
Idem  Ghristus  palam  est 
rediturus,  ut  judicet  vivos 
et  mortuos,  etc.,  juxta 
jSymbohnn  Apostolorum. 


'  German  copy,  "  Reinen,"  jowr^. 

*  German  copy,  "  Gottes  zorn  versiihnete,"  appeased  the  wrath  of  God. 


I.     The  Incarnation. 

"  The  Word,  or  Son  of  God,  assumed  human   na- 
ture:' 

John  1:1.  'In  the  beginning  was  the  Word,  and  the  Word  was 
with  God,  and  the  Word  was  God. — 14.  And  the  Word  was  made 
(aapl  iyivito)  jlesh,  and  dwelt  among  us.' 

1  Tim.  3  :  16.  'And,  without  controversy,  great  is  the  mystery  of 
godliness:  God  icas  manifest  in  theficsh  [i^a-vi^uj^yj  iv  oapxt),  justified 
in  the  Spirit,  seen  of  angels,  preached  unto  the  Gentiles,  believed  on 
in  the  world,  received  up  into  glory.' 

Philip  2:6.  '  Who,  being  in  the  form  of  God,  thought  it  not  rob- 
bery to  be  equal  with  God. — 7.  But  made  himself  of  no  reputation, 
and  took  upon  him  the  form  of  a  servant,  and  was  made  in  the 
likeness  ofvien.' 

Gal.  4:4.  *  But  when  the  fulness  of  the  time  was  come,  God  sent 
forth  his  son,  made  of  a  woman  [ysvofitvoi  ix  yumwds),  made  under 
the  law. — 5.  To  redeem  them  that  were  under  the  law,  that  we 
might  receive  the  adoption  of  sons.' 


72  OF   THE    SON    OF   GOD.  AUT.  III. 

The  act  of  incarnation  is  presented  in  different  aspects  in  each 
of  these  passages.  The  definition  of  IMlazius  expresses  the  view 
generally  entertained.  "  Incarnation  (says  he)  is  that  divine  act 
by  which  the  Son  of  God  assumed  a  human  nature  into  the  unity 
of  his  own  person,  in  the  womb  of  his  mother  the  Virgin  Mary." 


II.     The  IL/postatic  Union. 

"  The  two  natures,  human  and  divine,  are  insepa- 
Tahly  united  into  one  person,  who  is  true  God  and  man." 

1  Tim.  2:5.  '  For  ihere  is  one  God,  and  one  mediator  between  God 
and  men,  the  man  Christ  Jesus.' 

Coloss.  2:9.'  For  in  him  (Christ,  v.  8)  dwelleth  all  the  fulness  of 
the  Godhead  bodily.' 

Acts  20:  28.  '  Take  heed  therefore  unto  yourselves,  and  to  all  the 
flock,  over  the  which  the  Holy  Ghost  hath  made  you  overseers,  to  feed 
the  church  of  God,  which  he  hath  purchased  with  his  own  blood.' 

That  the  Saviour  is  true  God,  the  Scriptures  clearly  teach. 

Rom.  9:  5.  'Whose  are  the  fathers,  and  of  whom,  as  concerning 
the  flesh,  Christ  came,  who  is  over  all,  God  blessed  forever.     Amen.' 

Rom.  8:3.'  For  what  the  law  could  not  do,  in  that  it  was  weak 
through  the  flesh,  God,  sending  Jus  oivn  So)i  in  the  likeness  of  sinful 
flesh,  and  for  sin,  condemned  sin  in  the  flesh.' 

Philip.  2:  8.  'And  being  found  in  fashion  as  a  man,  he  humbled 
himself,  and  became  obedient  unto  death,  even  the  death  of  the 
cross. — 9.  Wherefore  God  also  hath  highly  exalted  him,  and  given 
him  a  name  which  is  above  every  name. — 10.  That  at  the  name  of 
Jesus  every  knee  should  bow,  of  those  in  heaven,  and  those  in  earth, 
and  those  under  the  earth. — 11.  And  that  every  tongue  should  con- 
fess that  Jesiis  Christ  is  Lord,  to  the  glory  of  God  the  Father.' 

See  also  1  John  1:1,2;  4  :  2,  3 ;  Gal.  4:4;  Coloss.  2 :  9, 
and  other  passages  above  cited. 

This  union  of  the  two  natures,  human  and  divine,  in  the  Saviour, 
is  termed  his  hypostatic  or  personal  union.  Its  nature  is  myste- 
rious, and  we  know  nothing  of  it  beyond  the  specifications  of  reve- 
lation. From  these  it  is  evident  that  the  union  is  such  as  to 
form  a  just  basis  for  the  reciprocal  ascription  of  attributes  of  either 
nature  to  the  one  personal  name  or  subject.     An  analogous  em- 


THE   HYPOSTATIC   UNION.  73 

plnyment  of  language  is  found  in  the  in^age  of  all  nations,  when 
speaking  of  the  two  natures,  bodily  and  intellectual,  united  in  one 
person  in  man.  Thus,  we  say,  man  is  mortal,  man  is  immortal — 
James  eats  and  drinks,  James  thinks  and  studies.  And  this 
seems  to  be  the  manner  in  which  the  inspired  writers  speak  of  the 
two  natures  in  the  Saviour.  This  is  the  view  of  the  subject  taken 
by  Luther  in  the  following  passages,  although  at  other  times  he 
also  presents  other  solutions  : —  . 

''If  it  should  be  objected,  on  the  ground  of  reason,  that  the 
Godhead  cannot  suffer  nor  die,  you  must  answer,  That  is  true ; 
nevertheless,  as  the  divinity  and  humanity  in  Christ  constitute  one 
person,  therefore  the  Scriptures,  on  account  of  this  personal  unity, 
also  attribute  everything  to  the  Deity  which  occurred  to  the  hu- 
manity, and  vice  versa.  This  is  moreover  accordant  with  truth ; 
for  you  must  affirm  that  the  person  (Christ)  suffers  and  dies. 
Now  the  person  is  the  true  God,  therefore  it  is  proper  to  say,  the 
Son  of  God  suffers.  For  although  one  part  (if  I  may  so  speak), 
namely,  the  Godhead  docs  not  suffer,  still,  the  person,  which  is 
God,  suffers  in  its  other  part,  that  is,  in  its  humanity  (denn 
obwohl  das  eine  Stiick  [dasz  ich  so  rede]  als  die  Gottheit  nicht 
leidet;  so  leidet  dennoch  die  Person,  welche  Gott  ist,  am  andern 
Stiicke,  als  an  der  Menschheit).  Thus  we  say.  The  king's  son 
has  a  sore,  and  yet  it  is  only  his  leg  that  is  affected;  Solomon  is 
wise,  and  yet  it  is  only  his  soul  which  possesses  wisdom  ;  Absalom 
is  beautiful,  and  yet  it  was  only  his  body  that  is  referred  to;  Peter 
is  gray,  and  yet  it  is  only  his  head  of  which  this  is  affirmed.  For 
as  soul  and  body  constitute  but  one  person,  everything  which 
happens  either  to  the  body  or  the  soul,  yea,  even  to  the  smallest 
member  of  the  body,  is  justly  and  properly  attributed  to  the  whole 
person.  This  mode  of  expression  is  not  peculiar  to  the  Scrip- 
tures, hut  p}-evails  throughout  the  world,  and  is  also  correct.  Thus 
the  Son  of  God  was  in  truth  crucified  for  us,  that  is,  the  person 
which  is  God;  for  this  person,  I  say,  ivas  crucified  according  to 
its  humanit}/." — Luth.  Works,  Jena  edit.,  vol.  3,  p.  457. 


74  OF   THE    SON    OF   GOD.  ArT.  III. 


III.      The  Atoneme7it. 

"Who  was  crucified,  died,  S^c,  that  he  might  recon- 
cile the  Father  to  us.'^ 

Of  his  sufferings  and  death  upon  the  cross,  for  the  sins  of  the 
world,  the  entire  narrative  of  the  evangelists  afford  abundant 
proof.     See  Matt.  27;  Mark  15;  Luke  23. 

Matt.  20:  G.  'Who  gave  himself  a  ransom  for  all,  to  be  testified  ia 
due  time.' 

Ephes.  2 :  IG.  'And  that  he  might  reconcile  both  unto  God  in  one 
body  by  the  cross,  having  slain  the  enmity  thereby. — 17.  And  came 
and  preached  peace  to  you  which  were  afar  off,  and  to  them  that 
were  nigh.' 

1  Tim.  2:  28.  'Even  as  the  Son  of  man  came  not  to  be  ministered 
unto,  but  to  minister,  and  io  give  his  life  a  ransom  for  many.^ 

lieb.  2:  9.  'But  we  see  Jesus,  who  was  made  a  little  lower  than 
the  angels,  for  the  suffering  of  death,  crowned  with  glory  and  honour; 
that  he  by  the  grace  of  God  should  taste  death  for  every  man'  (irtfp 
rtavroj,  for  every  one). 

Imther,  in  his  larger  Catechism,  has  given  a  graphic  and  popu- 
lar description  of  the  helplessness  of  our  condition  by  nature,  and 
the  design  of  the  Saviour's  mission  and  death,  which  is  well  worthy 
of  attention.  "■  When  we  had  been  created,  and  had  received  all 
manner  of  blessings  from  the  Father,  the  devil  came  and  led  us 
into  disobedience,  sin,  death,  and  all  misfortune;  so  that  we  lay 
under  the  divine  wrath  and  displeasure,  condemned  to  eternal 
damnation,  as  our  conduct  had  merited.  In  this  condition  no 
counsel,  help  or  consolation  could  be  found,  until  this  only  and 
eternal  Son  of  God,  out  of  unfathomable  goodness,  compassionated 
our  misery  and  distress,  and  came  from  heaven  for  our  relief. 
Now  all  those  tyrants  and  jailors  (stockmeister)  are  banished,  and 
their  place  is  occupied  by  Jesus  Christ,  the  Lord  of  life,  of  right- 
eousness, of  every  blessing,  and  of  salvation  ;  who  has  rescued  us 
poor,  lost  men  from  the  jaws  of  hell,  restored  us  to  the  favor  and 
grace  of  the  Father,  and  taken  us  under  his  protection  and 
defence  as  his  own,  that  he  might  govern  us  by  his  righteous- 
ness, wisdom,  power,  life,  and  salvation." — MiiUer's  Si/m.  B., 
p.  458. 


ATONEMENT.  (  O 

How  well  this  wonderful  plan  of  divine  love  is  calculated  to 
move  the  heart  even  of  the  unlettered  heathen,  is  seen  from  the 
following  touching  incident  of  missionary  experience  : 

"  Mr.  Nott,  missionary  in  the  South  Sea  Islands,  was  on  one 
occasion  reading  a  portion  of  the  gospel  of  John  to  a  number  of 
the  natives.  When  he  had  finished  the  sixteenth  verse  of  the 
third  chapter,  a  native,  who  had  listened  with  avidity  and  joy  to 
the  words,  interrupted  him,  and  said.:  'What  words  were  those 
you  read  ?  What  sounds  were  those  I  heard  ?  Let  me  hear  those^. 
words  again  !'  Mr.  Nott  read  again  the  verse,  'God  so  loved,'  &c., 
when  the  native  rose  from  his  seat,  and  said  :  '  Is  that  true  ?  Can 
that  be  true  ?  God  love  the  world,  when  the  world  not  love  him  ! 
God  so  love  the  world,  as  to  give  his  Son  to  die  that  man  might 
not  die  !  Can  that  be  true  ?'  Mr.  Nott  again  read  the  verse, 
'  God  so  loved  the  world,'  &c.,  told  him  it  was  true,  and  that  it 
was  the  message  God  had  sent  to  them ;  and  that  whosoever  be- 
lieved in  him  should  not  perish,  but  be  happy  after  death.  The 
overwhelming  feelings  of  the  wondering  native  were  too  powerful 
for  expression  or  restraint.  He  burst  into  tears,  and  as  these 
chased  each  other  down  his  countenance,  he  retired  to  meditate  in 
private  on  the  amazing  love  of  God  which  had  that  day  touched 
his  soul.  There  is  every  reason  to  believe  he  afterwards  enjoyed 
the  peace  and  happiness  resulting  from  the  love  of  God  shed  abroad 
in  his  heart." 

In  more  systematic  terms,  the  distinguished  Calovius  thus  de- 
scribes the  work  of  Redemption  :  "  For  the  benefit  of  man,  cor- 
rupted by  sin  and  condemned  by  the  law,  God  appointed  his  Son 
to  become  incarnate  and  be  a  Saviour  of  the  human  race,  that  he 
might  redeem  us  from  sin  and  condemnation,  and  restore  to  us 
righteousness  and  eternal  life." 

And  Buddeus  says :  "  Not  only  did  Christ  atone  for  our  sins 
by  his  passion  and  death,  but  also  throughout  his  whole  life  ful- 
filled the  requisitions  of  the  divine  law  in  our  stead.  Thus  he 
made  satisfaction  for  us,  not  only  by  appeasing  our  offended  God 
by  a  sacrifice  of  infinite  value,  but  also  by  performing  everything 
that  could  be  demanded  by  divine  justice,  which  had  been  offended 
in  an  infinite  degree  by  the  sins  of  men.  Thus  also  all  obligatimi 
to  punishment  ceased,  and  was  at  once  removed;  and  God,  thus 


76  OF  THE   SON   OF   GOD.  Art.  III. 

reconciled,  was  prepared  to  forgive  all  the  sins  they  have  com- 
mitted, provided  they  embrace  the  merits  of  Christ  by  a  true  faith, 
and  to  receive  them  into  the  number  of  his  children." — Dogm. 
p.  815. 

Dr.  J.  G.  Schmucker:  "Of  the  evil  of  sin  we  cannot  form  too 
elevated  a  conception.  Sin  is  an  infinite  evil  in  the  creation  of 
God,  because  it  is  committed  against  an  infinitely  great  and  glo- 
rious Being.  In  its  nature,  it  is  hiffh  treason  against  the  entire 
monarchy  of  God  in  heaven  and  on  earth.  It  is  an  injury  done  to 
all  the  faithful  subjects  of  God;  because  it  does  violence  to  his  law, 
it  assails  the  peace  and  security  of  his  government,  introduces 
confusion  and  ruin,  and  would  destroy  the  happiness  of  all  his 
subjects,  if  he  did  not  take  measures  to  prevent  its  natural  effects. 
If  a  poison  could  be  found  so  virulent  that  if  a  drop  of  it  were  cast 
into  the  ocean,  all  the  oceans  and  seas  of  our  globe  would  become 
so  much  affected  that  every  living  creature  in  them  would  die,  that 
poison  would  indeed  be  indescribably  virulent,  but  still  it  would 
be  far  less  malignant  than  sin  1  For  if  God  could  commit  a  single 
sin,  he  would  cease  to  be  God.  Behold  a  spark  of  fire  —  how  large 
a  forest  can  it  not  set  on  fire  !  Can  it  not  envelope  an  entire  city 
in  flames !  What  fearful  efi'ects  were  not  produced  in  heaven 
and  on  eartli  by  the  few  words,  with  which  Judas  betrayed 
Christ !  Such  great  consequences  often  flow  from  little  sins ! 
What  dreadful  and  powerful  effects  were  not  entailed  on  the 
entire  human  race  by  the  single  act  of  disobedience  of  our  first 
parents !" ' 

The  divines  of  our  church,  especially  those  of  former  centuries, 
were  wont  to  represent  sin  as  involving  r»y?Hv7(?  guilt  ;^  but  also 
considered  the  satisfaction  of  the  Saviour  as  God-man  (^fav^pcortoj) 
as  of  ivfinite  value.  To  this  view  of  the  infinite  demerit  of  sin, 
great  prominence  is  given  in  the  Puritan  Theology  of  New  Eng- 
land; and  although  the  attempt  oi  finite  minds  to  comprehend  an 
infinite  evil,  can  never  be  fully  successful,  yet  the  very  eff"ort  tends 
to  confer  depth  and  spiritual  power  on  our  views  of  the  plan  of 
salvation  and  of  practical  religion.  If  it  be  objected,  does  not 
Eliphas  reproach  Job  (22  :  5,)  in  these  words  :  "Is  not  thy  wick- 

'  See  Wachterstimme  an  Zionskinder,  p.  27. 
2  Gerhard  iii.,  p.  302.     Buddeus,  p.  815. 


DIFFERENT   VIEWS   OF   THE   ATONEMENT.  77 

edness  great,  and  thine  iniquities  infinite?"  we  reply,  the  wnvd 
^infinite"  is  not  in  the  Hebrew,  where  the  phrase  Tp  j'i^^ 
without  end,  is  employed,  popularly  and  not  with  theological  pre- 
cision. 

^^And  he  a  sacrifice,  not  only  for  original  sin,  hit 
for  all  tJie  actual  sItis  of  men."  This  sacrifice  was  a  vica- 
rious one,  was  performed  in  the  sinner's  stead. 

Isaiah  53  :  4-6.  '  Surely  he  hath  borne  our  griefs  and  carried  our 
sorrows,  yet  we  did  esteem  him  stricken,  smitten  of  God  and  afflicted. 
But  he  was  wounded  for  our  transgressions,  he  was  bruised  for  our 
iniquities,  the  chastisement  of  our  peace  was  upon  him,  and  with  his 
stripes  we  are  healed.  All  we  like  sheep  have  gone  astray;  we  have 
turned  every  one  to  his  own  way,  and  the  Lord  hath  laid  on  him  the 
iniquity  of  us  all.' 

1  John  2:  2.  'And  he  is  the  propitiation  for  our  sins:  and  not  for 
ours  only,  but  also  for  the  sins  of  the  whole  world.' 

2  Cor.  5  :  21.  '  For  ho  hath  made  him  to  he  sin  for  us,  who  knew  no 
sin;  that  we  might  be  made  the  righteousness  of  God  in  him.' 

Titus  2:  14.  'AVho  gave  himself  for  us,  that  he  might  redeem  us 
from  all  iniquity,  and  purifj  unto  himself  a  peculiar  people,  zealous 
of  good  works.' 

1  John  1:7.'  But  if  we  walk  in  the  light,  as  he  is  in  the  light,  we 
have  fellowship  one  with  another,  and  the  blood  of  Jesus  Christ  his  Soil 
cleanseth  us  from  all  sin.' 

The  manner  in  lohich,  and  the  degree  to  which,  the  merits 
of  Christ  change  our  relations  to  God  and  his  law,  have  been  va- 
riously viewed  by  different  persons  (the  modus  operandi  of  the 
atonement). 

o)  The  first  view  is  that  which  confines  the  work  of  Christ  chiefly 
to  his  sufferings,  and  regards  them  as  a  governmental  transaction, 
as  an  abstract  display  of  the  divine  indignation  at  sin,  in  order  to 
prevent  the  law  from  being  dishonoured,  although  its  penalties 
should  not  be  inflicted  on  all  transgressors. 

This  system  regards  man  as  by  nature  (morally)  incapable  of 
attaining  salvation,  without  the  special  influence  of  God,  and 
maintains  that  this  special  influence  is  denied  to  all  except  a  cer- 
tain number,  whom  God  determined  infallibly  to  save.  This  is, 
in  substance,  the  view  usually  denominated  Hopkinsian  :  although 
7* 


78  OF   THE   SON    OF   GOD.  ArT.  III. 

it  constituted  but  a  small  part  of  the  doctrinal  peculiarities  desig- 
nated by  that  term,  and  is  received  by  many  who  reject  its  other 
concomitants. 

h)  The  work  of  Christ  has  been  regarded  by  some  as  an  actual 
vicarious  endurance  of  all  the  punishment  which  would  have  been 
inflicted  throughout  eternity  on  a  certain  portion  of  the  human 
family,  whom,  they  supposed,  God  had  determined  infallibly  to 
save,  and  as  the  price  of  their  actual  and  infallible  salvation.  This 
system  admits  that  all  men  are  by  nature  (morally)  incapable  of 
attaining  salvation  without  a  special  influence  of  God,  and  main- 
tains that  this  special  influence  is  withheld  from  all  except  this  se- 
lect portion.  This  is  what,  with  various  modifications,  is  termed  the 
old  Calvinistic  view  of  the  atonement. 

c)  Others  regard  the  work  of  Christ,  as  the  actual  vicarious  pay- 
ment of  the  penal  debt,  and  purchase  of  the  title  to  heaven,  for  all 
the  members  of  the  human  family,  to  be  offered  to  them  on  condi- 
tions made  possible  by  divine  grace,  to  all  who  hear  the  gospel. 
Or  by  a  slight  modification  of  the  same  view. 

The  work  of  Christ  may  be  regarded  as  the  vicarious  endurance 
of  incalculable  suffering  and  the  exhibition  of  perfect  righteous- 
ness^ by  icliich  full  atonement  teas  made  and  salvation  j^urchased 
for  the  whole  icorldj  to  be  offered  to  them  on  conditions  made  pos- 
sible by  divine  grace  to  cdl  icho  hear  the  gospel.  This  may  properly 
be  termed  the  Lutheran  view  of  the  atonement. 

The  only  difference  between  the  two  aspects  of  this  view  relates 
to  the  duration,  kind,  and  relations  of  the  Saviour's  suiferings. 
They  were  not  the  same  as  those  of  the  sinner  would  have  been 
in  duration ;  for  they  were  not  eternal :  nor  in  kind,  for  the  Son 
of  God  sixff'ered  no  remorse  of  conscience,  was  tormented  by  no 
sense  of  personal  guilt :  nor  could  the  atonement  be  the  literal  pay- 
ment of  the  debt;  else  when  once  discharged  by  the  Saviour,  the 
sinner  might  by  right  claim  exemption  from  punishment  and  ad- 
mission to  heaven,  regardless  of  his  moral  qualifications,  for  a  debt 
once  paid  cannot  again  be  demanded.  Moreover,  crime  is  a  per- 
sonal act,  and  cannot,  like  a  pecuniary  debt,  be  transferred  or  lite- 
rally imputed  to  another. 

This  system  (the  Lutheran)  regards  man  as  incapable  of  per- 
forming the  conditions  of  salvation  prescribed  in  the  gospel  (re- 


THE  sinner's  ability.  79 

pentance  and  faith)  •without  the  gracious  aid  of  God;  but  main- 
tains, that  this  necessary  aid  consists  in  means  of  grace  and  inva- 
riably accompanying  influences  of  the  Holy  Spirit,  for  the  sincere 
(not  perfect)  use  of  which  all  men  possess  the  entire  ability  (phy- 
sical and  intellectual),  and  the  sincere  and  persevering  use  of  which 
is  always,  sooner  or  later,  made  effectual  to  the  accomplishment 
of  the  above  conditions  of  salvation.  If,  notwithstanding  the 
drawings  of  the  Father  by  his  Spirit,  his  word  and  his  providence, 
the  sinner  still  continues  to  pursue  his  course  of  iniquity,  it  can 
no  longer  be  said  of  him,  "he  cannot  come  unto  Jesus;"  but  the 
language  of  the  Saviour  more  accurately  describes  his  case,  when 
he  said  to  the  Jews,  "  ye  ivill  not  come  unto  me,  that  ye  might 
have  life." 

The  principal  seat  of  this  inability  in  the  natural  man,  to  per- 
form the  conditions  of  salvation  in  his  own  strength,  seems  to  be 
seated  in  the  state  of  his  affections.  These  are  under  the  inordi- 
nate influence  of  self-love,  degenerated  into  selfishness,  whose 
gratification  is  pursued  in  violation  of  the  fitness  of  things,  of 
right.  That  a  diminution  of  the  cognitive  and  active  powers  of 
the  soul  is  also  included  in  our  natural  depravity,  admits  of  no 
doubt.  Yet  if  the  affections  of  our  hearts  were  supremely  fixed 
on  God,  and  the  self-love  of  our  nature  were  subordinated  to  a 
reverence  for  the  divine  will,  for  the  fitness  of  things,  the  action 
of  these  diminished  powers  would  still  be  acceptable  to  our 
Supreme  Ruler  and  Judge,  if  they  were  employed  in  earnest 
efforts  for  the  discharge  of  duty,  by  a  sincere  use  of  the  means 
of  grace.  If  we  suppose  the  cognitive  and  active  powers  of  an 
angel  reduced  to  the  level  of  humanity,  but  his  affections  and 
regard  for  the  divine  law  to  be  unchanged,  his  obedience  would 
doubtless  be  accepted  by  his  God,  for  his  moral  character  would  be 
unchanged. 

Baxter  appears  to  have  entertained  this  last  or  Lutheran  view 
of  the  atonement  so  far  as  its  nature  and  extent  are  concerned; 
although  he  differs  entirely  as  to  the  fact,  that  these  conditions  are 
made  possible  by  divine  grace  to  all  who  hear  the  gospel.  He 
says  :  "All  mankind,  immediately  upon  Christ's  satisfaction,  are 
redeemed  and  delivered  from  that  legal  necessity  of  perishing 
which  they  were  under " 


80  OP   THE    SON    OF   GOD.  ArT.  III. 

"  By  this  law,  testament,  or  covenant,  all  men  are  conditionally 
pardoned,  justified,  and  reconciled  to  God  already,  and  no  man 
absolutely ;  nor  doth  it  make  a  difference,  nor  take  notice  of  any, 
till  men's  performance  or  non-performance  of  the  condition  makes 
a  difference." 

"  In  the  new  law,  Christ  hatli  truly  given  himself  with  a  condi- 
tional pardon,  justification,  and  conditional  right  to  salvation,  to 
all  men  in  the  world  without  exception. '^ 

"  The  doctrine  which  denieth  the  universal  satisfaction,  either 
denieth  that  God  commandeth"  the  non-elect  "  to  believe,  or  else 
maketh  God  to  assign  them  a  deceiving  object  for  their  faith,  com- 
manding them  to  believe  in  that  which  never  was,  and  to  trust  in 
that  which  would  deceive  them  if  they  did  trust  it." 

"It  maketh  the  true  and  righteous  God  to  make  promises  of 
pardon  and  salvation  to  all  men  on  condition  of  believing,  which 
he  neither  would  nor  could  perform  (for  want  of  such  satisfaction 
to  his  justice),  if  they  did  believe."  ' 

IV.  Descent  of  Christ  into  the  Spirit-ioorld. 
^^ Descended  to  hell,  or  hades." 

Acts  2  :  27.  '  Because  Ihou  wilt  not  leave  my  soul  in  hell  [abw, 
Lades,  the  place  of  departed  spirits,  the  spirit-world),  neither  wilt 
thou  sufifer  thine  Holy  One  to  see  corruption.' 

1  Pet.  3  :  19.  '  By  which  also  he  went  and  preached  unto  the  spirits 
in  prison;  —  20.  Which  sometime  were  disobedient,  when  once  the 
long-suffering  of  God  waited  in  the  days  of  Noah,  while  the  ark  was 
a  preparing,  wherein  few,  that  is,  eight  souls,  were  saved  by  water.' 

This  sentence,  relative  to  the  descent  of  Christ  into  hades,  was 
not  found  in  the  earliest  copies  of  the  so-called  Apostles'  Creed, 
from  the  later  copies  of  which  it  is  taken.  Considerable  diversity 
of  opinion  also  prevails  as  to  the  doctrine  taught  in  it,  as  the  in- 
spired record  is  not  entirely  distinct  on  the  subject. 

Ilollazius  :  "  The  descent  of  Christ  to  the  lower  regions,  is  that 
real,  true  and  supernatural  act,  by  which  he,  having  burst  the 
bonds  of  death,  and  returned  to  life,  went  in  his  entire  person  to 

'  Baxter's  Universal  Redemntion.  v.  36,  &c. 


RESURRECTION    OF   CHRIST.  81 

hell,  and  showed  himself  as  conqueror  over  death  to  the  wicked 
spirits  and  accursed  men." 

Reinhardt,  after  a  full  discussion  of  the  different  opinions,  en- 
tertained in  the  several  ages  of  the  Church,  and  proof  abundant 
that  many  divines  have  endeavoured  to  be  wise  above  what  is 
written  on  this  topic  in  the  sacred  volume,  sums  up  all  that  it 
teaches  on  it,  in  the  following  definition  :  "  It  is  that  act  of  the 
spirit  of  Christ,  when  separated  from  the  body,  by  which  he  an- 
nounced something,  not  revealed  in  Scripture,  to  the  spirits  of 
those  who  perished  in  the  flood." — See  ReinharcV s  Dog.  pp.  383 
—386,  5th  cd. 

Dr.  Mosheim  says  :  "  I  confess  that  this  dogma  is  a  theological 
prohlem,  which  has  no  connexion  with  the  foundation  of  the  faith, 
and  which  admits  of  controversy  on  either  side.  Luther  spoke 
indefinitely  on  this  topic,  and  with  much  moderation,  although  he 
believed  that  Christ  broke  the  power  of  the  devil ;  yet  he  was 
unwilling  to  say  much  on  this  subject." — Elcm.  Theol.  Dog.  vol. 
ii.  p.  155—150. 

V.  Resurrection  of  Clirist. 

"iTe  arose  on  the  tldrd  day." — MelancMwn:  "Christ 
resuscitated  the  fathers,  and  preached  to  the  spirits  who  were  in 
prison." — Enarrat.  in  Ev.  Joh.  c.  19. 

Storr :  "  Jesus  would  not  have  preached  the  glad  tidings 
(ivyjyysxic^,  1  Pet.  4  :  6,)  of  his  death  and  resurrection  to  the  souls 
that  were  saved  (iv^vJMxfj,  in  the  place  of  keeping,)  who  repented  at 
the  commencement  of  the  flood,  if  these  events  had  had  no  re- 
ference to  them,  if  they  had  not  belonged  to  the  aStxotj  ("the  unjust, 
V.  18,)  for  whom  he  died." — Sforr  on  the  Heh.  p.  524. 

Matt.  28  :  6.  '  He  is  not  here  ;  for  he  is  risen,  as  he  said.  Come, 
see  the  place  where  the  Lord  lay.' 

Luke  24  :  39.  Behold  my  hands  and  my  feet,  that  it  is  I  myself: 
handle  me,  and  see ;  for  a  spirit  hath  not  flesh  and  bones,  as  ye  see 
me  have.' 

Acts  10  :  40.  '  Ilim  God  raised  up  the  third  day,  and  showed 
him  openly; — 41.  Not  to  all  the  people,  but  unto  witnesses  chosen 
before  of  God,  even  to  us,  who  did  eat  and  drink  with  him  after  he 
rose  from  the  dead.' 


82  OF  THE  vSON  OF  GOD.  Art.  III. 

On  the  design  of  the  resurrection  Hollazius  remarks,  "  Christ 
arose  for  the  purpose  of  manifesting  the  victory  which  he  had 
achieved  over  death  and  the  devil,  and  of  offering  and  applying 
to  all  men  the  fruits  of  his  passion  and  death." 

VI.    The  Ascension  of  Christ. 

"J3e  ascended  to  heaven,  to  reign  over  all  creatures 

and  sanctify  believers" 

Acts  1  :  9.  'And  when  he  had  spoken  these  things,  while  they  be- 
held, he  was  taken  up ;  and  a  cloud  received  him  out  of  their  sight.' 

Acts  3  :  20.  'And  he  shall  send  Jesus  Christ,  which  before  was 
preached  unto  you: — 21.  Whom  the  heaven  must  receive  until  the  times 
of  restitution  of  all  things,  which  God  hath  spoken  by  the  mouth  of 
all  his  holy  prophets,  since  the  world  began.' 

Also  Mark  16  :  19. 

As  the  locality  of  heaven  is  unknown,  and  the  expressions,  up 
and  down,  ascending  and  descending,  are  relative  terms,  meaning 
to  or  from  our  earth,  Dr.  Reinhard  defines  the  ascension  of  the 
Saviour,  to  be  "  that  change,  by  which  Christ  departed  from  this 
earth  to  that  august  place,  which  the  Scriptures  denominate 
heaven." 

Neither  can  his  being  " seated  at  the  right  hand  of  God"  be 
regarded  as  a  local  indication  of  his  residence ;  but  it  is  manifestly 
designed  to  express  the  participation  of  the  ^Ew^pcortoj,  the  incar- 
nate Logos,  in  the  universal  government  of  all  things. 

He  sanctifies  his  saints,  by  the  instrumentality  of  his  preached 
and  written  Word,  by  ''  sending  his  Spirit  into  their  hearts,  crying 
Abba,  Father."    Gal.  4  :  6  j  Ephes.  4  :  6. 

VII.    The  Final  Judgment. 
^'He  ivill  return  to  judge  the  quick  ami  the  dead.'* 

Acts  17  :  31.  'Because  he  hath  appointed  a  day,  in  the  which  he 
will  judge  the  world  in  righteousness,  by  thcd  man  whom  he  hath 
ordained  ;  whereof  he  hath  given  assurance  unto  all  men,  in  that  he 
hath  raised  him  from  the  dead.' 

Acts  10  :  42.  'And  he  commanded  us  to  preach  unto  the  people, 
and  to  testify  that  it  is  he  which  was  ordained  of  God  to  he  the  Judge 
of  quick  and  dead.' 


OF   JUSTIFICATION. 


83 


See  also  Matt.  25  :  26-29 ;  John  5  :  26-29 ;  2  Cor.  5  :  10  j 
Phil.  3  :  20. 

This  return  to  judgment  the  Scriptures  represent  as  a  visible 
aucl  glorious  one,  taking  place  in  the  clouds  of  heaven,  accompanied 
by  hosts  of  angels,  and  the  resurrection  of  the  dead.  This  literal 
view  of  the  final  judgment  is  found  in  all  the  orthodox  systems 
of  our  church,  although  some  of  our  best  divines,  such  as  Rein- 
hard,  Storr,  Morus,  &c.,  suppose  that  not  all  the  circumstances  in 
the  New  Testament  delineations  of  these  scenes,  such  as  opening 
the  books,  Rev.  20  :  12,  are  to  be  understood  literally. 


ARTICLE  ly.— OF  JUSTIFICATION. 


IV.  Or  Justification. 
They  in  like  manne?' 
teach,  that  men  cannot  he 
justified  before  God  hy 
their  own  strength,  merits, 
or  works;  hut  that  they 
are  justified  gratuitously 
for  Christ's  sake,  through 
faith;  when  they  helieve, 
that  they  are  i-eceived  into 
favour,  and  that  their 
sins  are  remitted  on  ac- 
cmcnt  of  Christ,  ivho  made 
satisfaction  for  our  trans- 
gressions hy  his  death. 
This  faith  God  imputes  to 
us  as  righteousness.  RoM. 
3&4. 


IV.  De  Justificatione. 

Idem  docent,  quod  ho- 
mines non  possint  justifi- 
cari  coram  Deo  in-opriis 
virihus,  meritis  aut  operi- 
hus,  sed  gratis  justificentur 
propter  Christum  per  fi- 
dem,  cum  credunt  se  in 
gratiam  recipi,  et  peccata 
remitti  propter  Christum, 
qui  sua  morte  pro  nostris 
2oeccatis  satisfecit.  Hanc 
fidem  impidat  Deiis  pro 
justitia  coram  ipso.  RoM. 
3&4. 


84  OP  JUSTIFICATION.  ArT.  IV. 

I.  Nature  and  Ground  of  Justification. 

''Men  cannot  he  justified  hy  their  own  strength, 
meritSy  or  works." 

Rom.  3:9,  'What  then?  are  we  better  iJian  they?  No,  in  no 
wise :  for  we  have  before  proved  both  Jews  and  Gentiles,  that  they 
are  all  under  sin : — 10.  As  it  is  written.  There  is  none  righteous,  no, 
not  one : — 19.  Now  we  know,  that  what  things  soever  the  law  saith, 
it  saith  to  them  who  are  under  the  law  ;  that  every  mouth  may  be 
stopped,  and  all  the  world  may  become  guilty  before  God. — 20. 
Therefore  by  the  deeds  of  the  law  there  shall  no  flesh  be  justified  in 
his  sight:  for  by  the  law  is  the  knowledge  of  sin. — 23.  For  all  have 
sinned,  and  come  short  of  the  glory  of  God.' 

Rom.  8:7.'  Because  the  carnal  mind  is  enmity  against  God ;  for 
it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be. — 8.  So 
then  they  that  are  in  the  flesh  cannot  please  God. 

In  order  that  a  work  may  be  good  in  the  sight  of  God,  it  must 
perfectly  conform  to  the  absolutely  pure  requisitions  of  his  law,  in 
motive  as  well  as  external  form.  But  where  is  the  individual 
whose  heart  always  glows  with  ardent  love  to  God,  and  all  whose 
actions  flow  from  a  supreme  regard  to  the  divine  glory  ?  Well  has 
the  apostle  said,  "There  is  none  righteous,  no,  not  one."  But  if 
the  penitent  and  believing  sinner  were  even  able  to  yield  such  a 
perfect  obedience,  it  would  be  no  more  than  the  law  requires  of 
him,  for  every  passing  hour  and  moment  he  would  be  doing  no 
more  than  his  duty,  and  how  could  present  obedience  cancel  past 
sins  ?  He  could  perform  no  works  of  supererogation  to  compensate 
for  his  former  delinquencies.  Every  mouth  must  therefore  be 
stopped,  and  all  the  world  acknowledge  itself  guilty  before  God. 

"  They  are  justified  gratuitously  for  Christ's  sake." 

Ephes.  2:8.'  For  by  grace  are  ye  saved  through  foith  ;  and  that  not 
of  yourselves  ;  it  is  the  gift  of  God  : — 9.  Not  of  works,  lest  any  man 
should  boast.' 

Acts  4:  12.  'Neither  is  there  salvation  in  any  other:  for  there  is 
none  other  name  under  heaven  given  among  men,  whereby  we  must 
be  saved.' 

Rom.  3  :  24.  '  Being  justified  freely  {Sccpiav,  gratuitously)  by  his 
grace,  through  the  redemption  that  is  in  Christ  Jesus.' 


CONDITION    OF   JUSTIFICATION.  85 

II.  Faith  the  Condition  of  Justification. 

"  Througli  faith  in  Christ  and  his  satisfaction  and 
death." 

Gal.  2  :  16.  '  Knowing  that  a  man  is  not  justified  by  the  works  of 
the  law,  but  by  the  faith  of  Jesus  Chrst,  even  we  have  believed  in 
Jesus  Christ,  that  we  might  be  justified  by  the  faith  of  Christ,  and 
not  by  the  works  of  the  law :  for  by  the  works  of  the  law  shall  no 
flesh  be  justified.' 

Rom.  5:1.'  Therefore  being  justified  by  faith,  we  have  peace  with 
God  through  our  Lord  Jesus  Christ.' 

The  faith  here  referred  to,  is  not  a  mere  historical  faith,  or 
intellectual  belief  of  the  incidents  of  the  Saviour's  sufferings  and 
death ;  which  may  and  often  does  co-exist  with  a  life  of  voluntary 
sin,  and  is  in  Scripture  termed  a  ''dead  faith,"  not  being  produc- 
tive of  good  works.  The  faith  intended  is  a  true  and  "  living" 
faith,  that  is  found  only  in  a  spiritually  enlightened  and  evangeli- 
cally penitent  sinner,  that  faith  which  works  by  love,  and  purifies 
the  heart,  and  overcomes  the  world.  JiLstifi/ing  faith  may  there- 
fore be  defined  to  be  "  that  voluntary  act  of  the  illuminated  and 
evangelically  penitent  sinner,  by  ivhich  he  confides  in  the  mercy  of 
God  through  Christ  for  salvation,  on  the  terms  offered  in  the 
gosjjel." — Popidar  Theology,  p.  197,  5th  edition. 

"  This  faith  God  imputes  to  us  as  righteousness." 

Gen.  15  :  6.  '  And  he  (Abraham)  believed  in  the  Lord,  (n^^'n"*! 
}^n"lV  1 /)      ^^'^  ^^  accounted  it  to  him  for  righteousness.' 

Rom.  4:5.'  But  to  him  that  worketh  not,  but  believeth  on  him 
that  justifieth  the  ungodly,  7ds  faith  is  counted  for  righteousness.' 

Melanchthon :  "  Justification  signifies  remission  of  sins,  or 
acceptance  of  our  persons  to  eternal  life." 

Gerhard :  "  Justification  is  that  act  of  God,  by  which  through 
mere  grace,  on  account  of  the  satisfaction  of  Christ,  and  without 
any  works  or  merits  of  his  own,  he  pardons  the  transgressions  of 
the  sinner  who  believes  in  Christ,  imputes  to  him  the  righteous- 
ness of  Christ,  and  receives  him  to  eternal  life." 

Reinhard :  '^  Justification  is  the  decree  of  God,  for  the  sake 
of  Christ,  to  remit  the  punishment  of  sins,  and  to  bestow  true 
happiness  on  the  sinner." 
8 


8G  OF   JUSTIFICATION.  ArT.  TV. 

Mosheim:  "Justification  is  that  act  of  God,  the  Judge,  by 
which  man  who  by  faith  appropriates  to  himself  the  satisfaction 
of  Christ,  is  released  from  all  guilt  and  punishment,  and  declared 
worthy  of  the  divine  favor  and  of  glory." 

To  these  definitions  we  may  add  the  following,  from  the  Popular 
Theology,  p.  169.  ^'■Justification  is  that  judicial  act  of  God  hy 
xcliich  a  believing  sinner,  in  consideraticm  of  the  7nerifs  of  Christ, 
is  released  from  the  penalty  of  the  law,  and  declared  to  he  entitled 
to  heaven." 

III.    The  Effects  of  Justification. 

The  63*6018  of  justification  are  1)  Adoption  into  the  family  of 
Christ  or  sonship  with  him,  John  1  :  12.  Rom.  8  :  14.  2)  Union 
with  God,  John  15  :  4-6.  14  :  2,  3.  3)  Peace  of  conscience, 
Rom.  5:1.  4)  Certain  audience  for  our  prayers.  Rom.  5  :  32. 
James  1  :  5-7.  5)  Sanctification,  Rom.  6  :  12.  Eternal  life. 
— Sch7nidt's  Dog.  der  Lutli.  Kirche,  p.  352. 

The  friends  of  evangelical  piety  cannot  fail  to  be  both  edified 
and  delighted  with  the  following  excellent  practical  delineation 
of  the  plan  of  salvation,  and  the  dealings  of  God's  Spirit  in  pre- 
paring the  sinner  for  justification,  from  the  pen  of  the  patriarch 
Middenherg . 

Describing  the  character  of  a  Christian  recently  deceased,  he 
observes,  "  He  was  born  of  Evangelical  parents  in  Germany,  and 
baptized,  trained,  instructed  and  confirmed  in  the  Evangelical 
church. — Ten  years  ago  he  came  to  this  country  with  his  family, 
and  took  up  his  residence  in  New  Providence.  He  had  fully  com- 
prehended and  retained  the  precious,  saving  and  suflScient  Evan- 
gelical doctrines  of  the  catechism  in  which  he  was  instructed,  and 
in  this  country  also,  neglected  no  opportunity  of  hearing  anything 
good.  He  paid  attention  to  the  principal  contents  of  every  dis- 
course, and  on  returning  home,  'searched  the  Scriptures  to  sec 
whether  these  things  were  so.'  He  thus  gradually  became  con- 
vinced, that  the  mere  name  of  Lutheran,,  is  not  suflicient  for 
salvation ;  but  that  a  radical  change  of  heart  and  a  living  faith 
are  necessary,  according  to  the  Evangelical  doctrines ;  and  that 
such  Evangelical  Christians  must  be  known  by  their  fruits.  The 
first  thing  which  the  Spirit  graciously  wrought  in  his  soul  through 


EFFECTS   OF   JUSTIFICATION.  87 

the  word,  was  a  radical  knowledge  of  his  own  unfathomable  de- 
pravity. He  obtained  eyes,  that  he  could  see  into  the  past,  the 
present,  and  the  future.  His  own  righteousness  appeared  to  him 
as  filthy  rags,  oiFensive  and  useless.  The  account  to  be  rendered 
of  his  past  sins  was  formidable,  his  present  inability  to  aid  and 
atone  for  himself  was  great,  and  the  prospect  of  the  future  was 
fearful  in  his  eyes.  As  the  Spirit  of  God  had  commenced  the 
good  work  in  his  soul,  he  did  not  stop  at  this  first  conviction ;  but 
finding  him  faithful,  also  revealed  to  him  the  entrance  into  the 
holiest  through  the  blood  of  Jesus.  He  thus  led  him  into  the 
Dew  and  living  way,  and  gave  him  boldness  to  draw  near  to  the 
throne  of  grace  with  a  true  heart,  with  assurance  of  faith,  so  that 
by  faith  he  could  regard  himself  as  having  his  heart  sprinkled 
from  an  evil  conscience,  and  his  body  washed  with  pure  water. 
Heb.  10  :  19-22.  As  he  was  now  in  this  manner  justified  by 
faith,  he  had  peace  with  God  through  our  Lord  Jesus  Christ,  and 
by  him  acquired  access  by  faith  into  this  grace,  to  be  renewed  and 
purified  day  by  day,"— i/a^Z.  Nacli.  p.  607,  608. 

From  this  state  of  justification  the  believer  cannot  fall,"  save  by 
deliberate  and  wilful  abandonment  of  the  path  of  Christian  duty. 
This  is  another  glorious  feature  of  the  gospel  scheme  of  salvation. 
Notwithstanding  the  numberless  frailties  and  infirmities  which 
mingle  with  our  best  services,  the  Lord  will  not  cast  us  off. 
Though  we  are  surrounded  by  temptations  and  trials,  which  con- 
stitute necessary  ingredients  in  our  state  of  probation ;  yet  shall 
we  not  be  tempted  above  our  strength,  yet  shall  nothing,  neither 
tribulation  nor  distress,  nor  persecution,  nor  famine,  nor  naked- 
ness, nor  peril,  nor  the  sword,  nor  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  be  able  to  separate 
us  from  the  love  of  God,  which  is  in  Christ  Jesus  our  Lord.  In 
short,  nothing  can  eject  us  from  a  state  of  justification,  but  a  de- 
liberate, wilful  act  of  our  own,  by  which  we  renounce  our  allegiance 
to  the  Saviour,  and  are  no  longer  willing  to  accept  mercy  on  the 
terms  of  the  gospel. 

'  2  Pet.  1 :  10,  11.  '  AVherefore,  brethren,  give  diligence  to  make  your 
calling  and  election  sure:  for  if  ye  do  these  things,  ye  shall  never  fall; 
for  so  an  entrance  shall  be  ministered  unto  you  abundantly  into  the  ever- 
lasting kingdom  of  our  Lord  and  Saviour  Jesus  Christ.' 


88  OF   THE    MINISTERIAL   OFFICE.  ArT.  V. 

That  such  deliberate  transgressions,  however,  as  bring  the  sinner 
into  a  state  in  v-hich  it  is  moralhj  impossible  that  he  should  be 
saved,  cannot  leave  him  in  a  state  of  justification,  seems  almost 
self-evident.  Is  Paul  warning  the  Corinthians '  against  impossi- 
bilities, when  he  says  to  them  :  "  Wherefore,  let  him  that  thinketh 
he  staudeth,  take  heed  lest  he  fall?"  and  the  Romans^  when  he 
said,  "  thou  standest  by  faith  ;  yet  be  not  high-minded,  but  fear?" 
Was  Peter  in  a  state  of  justification  at  that  instant  when  he  volun- 
tarily denied  his  Lord  ?  or  David  in  the  moments  of  his  unclean- 
ness  and  guilt  ?  It  cannot  be.  These  works  of  sin  are  incom- 
patible with  the  existence  of  a  living  faith,  and  living  faith  is 
essential  to  justification.  The  truth  on  this  subject  is  more 
definitely  stated  by  the  prophet  Ezekiel.  (18  :  24.)  "  When  the 
righteous  turneth  away  from  his  righteousness  and  committeth 
iniquity,  shall  he  live  ?  All  his  righteousness  that  he  hath  done, 
shall  not  be  mentioned ;  in  the  trespass  that  he  hath  trespassed, 
and  in  his  sin  that  he  hath  sinned,  in  them  shall  he  die." 

Let  him  that  thinketh  he  standeth,  take  heed  lest  he  fall. 


ARTICLE  v.— OF  THE  MINISTERIAL  OFFICE. 

V.  Of  the  Ministerial  Office  V.  De  Ministekio  Eccles. 
(and  Means  of  Grace.) 

In  order  that  loe  may  Uthancfidemconsequa- 
ohtain  this  faith,  the  min-  mur,  institutum  est  min- 
isterial office  has  been  in-  isterium  docendi  Evan- 
sfituted,  whose  members  gelii  et  i^orrigendi  sacra- 
are  to  teach  the  gospel,  and  menta.  Nam  per  verhum 
administer  the  sacraments,  et  sacramenta,  tanquam 
For  through  the  instru-  per  instrumenta  donatur 
mentality  of  the  word  and  Spiritus  Sanctus,  qui  fi- 
sacraments,  as  means  of  dem  efficit  id)i  et  quando 
grace,  the  Holy  Spirit  is  visum  est  Deo,  in  iis,  qui 

'  1  Cor.  10:  12.  "Rom.  11:20. 


ITS   DIVINE   INSTITUTION. 


89 


given,  wlio,  in  7iis  own 
time  and  place,  (or,  more 
literally,  when  and  where 
it  iiileases  God)  jj^'oditces 
faith  in  those  who  hear 
the  gospel  message,  name- 
ly, that  Qod,  for  Christ's 
salce,  and  not  on  account 
of  any  merit  in  us,  justi- 
fies those  loho  believe  thai 
on  account  of  Christ  they 
are  received  into  {tlie  di- 
vine) favor. 


They  condemn  the  Ana- 
haptists  and  others,  who 
suppose  that  the  Holy 
Spirit  is  given  to  men  hy 
their  own  prejKirations^ 
and  works,  without  the 
external  word. 


audiant  Eaangelium,  sci- 
licet, quod  Deus  non  prop- 
ter nostra  merita,  sed  prop- 
ter Christum  justifcet  hos, 
q7ii  credunt  se  propter 
Christum  in  gratiam  re- 
cipi. 


Damnant  Anahaptistas, 
et  cdios,  qui  sentiunt  Spi- 
ritum  Scmctwn  contingere 
sine  verho  externo  homi- 
nihus  p>er  ipsorum  prcepa- 
ratianes  et  opera. 


'  German  copy  adds  "  Gedanken,  thoughts." 

I.   Mimsteri'al  Office — Its  Divine  Insiifution. 

^'■The  ministerial  office  has  heen  instituted!^  The 
divine  institution  of  this  office  as  well  as  the  mode  of  its  perj)etua- 
tion,  are  evident  from  the  New  Testament. 

1)  The  twelve  apostles  and  seventy  disciples  Christ  employed 
as  miraculous  teachers  under  his  immediate  direction,  the  former 
to  attend  his  instructions  during  his  lifetime,  as  witnesses  of  his 
life,  death  and  resurrection,  and  to  prepare  the  way  for  the  foun- 
dation of  the  church  under  the  new  dispensation  after  the  descent 
of  the  Holy  Spirit  at  Pentecost.  That  these  were  divinely 
8* 


90  or   THE    MINISTERIAL   OFFICE.  ArT.  V. 

appointed  is  undeniable,  for  they  received  tlieir  commission  from 
the  Saviour  himself.  That  their  office  was  limited  to  that  age  is 
certain,  for  they  had  to  be  persons  who  were  eye-witnesses  of  the 
Saviour's  history.     Acts  1  :  23. 

2)  The  final  Commission  of  Christ  to  his  disciples,  though 
given  before  the  organization  of  the  Christian  church  under  the 
New  Testament  dispensation,  was,  as  is  evident  from  its  terms, 
designed  for  all  future  ages,  and  is  the  grand  warrant  for  the  per- 
petuation of  the  Christian  ministry  until  "  all  nations,  have  been 
made  disciples,"  yea,  "  until  the  end  of  the  world.'' 

Matt.  28  :  19,  20.  '  Go  ye  therefore  and  teach  [ixa-^tivsa-tt,  make 
disciples  of)  all  nations,  baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost;  teaching  them  to  observe 
all  things  whatsoever  I  have  commanded  you ;  and  lo,  I  am  with  you 
always,  even  unto  the  end  of  the  world.'     See  also  Mark  16  :  16. 

3)  After  the  Saviour  had  ascended  to  the  Father,  and  the  apos- 
tles and  disciples  to  the  number  of  one  hundred  and  twenty  wero 
"  continuing  with  one  accord  in  prayer  in  an  upper  room  of  Jeru- 
salem," Peter  suggested  the  propriety  of  filling  the  vacancy  caused 
by  the  treachery  of  Iscariot;  and  how  did  they  proceed  in  this  first 
instance  of  appointing  a  new  minister,  and  that  an  apostle  too  ? 
Let  the  inspired  narrative  inform  us. 

Acts  1  :  21.  'Wherefore  (said  Peter,  v.  15,)  of  these  men  which 
have  companied  with  us,  all  the  time  that  the  Lord  Jesus  went  in 
and  out  among  us, — 22.  Beginning  from  the  baptism  of  John,  unto 
that  same  day  that  he  was  taken  up  from  us,  must  one  be  ordained 
to  be  a  witness  with  us  of  his  resurrection.  —  23.  And  they  (the 
eleven)  appointed  (nominated)  two,  Joseph  called  Barsabas,  who  was 
surnamed  Justus,  and  Matthias. — 24.  And  they  (the  eleven)  prayed, 
and  said,  Thou  Lord,  which  knowest  the  hearts  of  all  men,  show 
whether  of  these  two  thou  hast  chosen, — 25.  That  he  may  take  part 
of  this  ministry  and  apostleship,  from  which  Judas  by  transgression 
fell,  that  he  might  go  to  his  own  place. — 26.  And  they  (the  disciples 
and  apostles,  v.  15,)  gave  forth  their  lots  (or  votes) :  and  the  lot  fell 
upon  Matthias ;  and  he  was  numbered  with  the  eleven  apostles.' 

That  is,  the  existing  eleven  nominated  two  candidates,  and  the 
hundred  and  twenty  disciples,  probably  including  the  eleven, 
elected.  Had  Luke,  by  the  pronoun  ''  they,"  in  v.  26,  meant  the 
eleven,  he  would  not  have  closed  his  sentence  by  adding  immcdi- 


ELECTIVE   RIGHT   OF   THE    CHURCH.  91 

ately  afterwards,  that  Matthias  was  numbered  with  the  "  eleven 
apostles;"  but  would  have  said  was  numbered  with  them.  More- 
over, if  the  idea  of  Luke  had  been,  that  the  eleven  not  only  first 
appointed  two  candidates,  Justus  and  Matthias,  but  that  they 
alone  also  acted  as  electors  to  choose  one  of  the  two;  no  satisfac- 
tory reason  appears  for  this  double  election.  Why  not  choose  one 
at  once,  instead  of  first  choosing  two,  and  then  again  selecting  one 
of  them,  if  the  same  persons  were  to  perform  both  acts  ?  But  if, 
as  we  suppose,  the  eleven  selected  two  candidates,  and  the  whole 
body  of  disciples,  including  the  eleven,  elected  one  of  them,  the 
whole  narrative  is  appropriate  and  natural. 

Here  then  it  appears,  that  the  mournful  defection  of  Judas, 
was  supplied  by  the  direction  and  co-operation  of  the  inspired 
apostles,  and  that  the  election  of  Matthias  was  participated  in  by 
the  rcliole  church. 

4)  The  apostle  Paul  not  only  expressly  commands  his  son 
Timothy,  to  instruct  other  suitable  men  for  the  work ;  but  also 
specifies  to  him  and  Titus,  the  qualifications  requisite  for  the  holy 
office. 

2  Tim.  2  :  2.  'The  things  which  thou  hast  heard  of  me  among 
many  witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be 
able  to  teach  others  also.' 

Tit.  1  :  5.  'For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest 
set  in  order  the  things  that  are  wanting,  and  ordain  (or  rather  ap- 
point, xatasirjorji,^)  elders  (that  is,  ministers,)  in  every  city,  as  I  had 
appointed  (oot  Smta^ajxrivi,  as  I  have  directed,)  thee. 

II.  Right  of  each  local   Church  to  Elect  or   Constitute  its 
010)1  Pastor. 

That  each  church  or  congregation  of  believers,  had  the  right  to 
elect  or  constitute  its  own  pastor,  who  was  ordinarily  chosen  from 
its  own  members,  appears  evident : 

1)  From  the  election  of  Matthias  to  the  apostleship,  the  highest 
ministerial  office,  by  the  people  or  church-members.  (See  above.) 
And  if  the  highest,  certainly  also  the  lower  ministers. 

2)  From  the  practice  of  Paul  and  Barnabas  (Acts  14  :  23), 

'  Vulgate,  constituas ;  Luther,  besetzen  die  Stadte  mit  altesten ;  Stoltz 
and  De  Wette,  in  jeder  Stadt  einseizcn. 


92  OF   THE    MINISTERIAL   OFFICE.  ArT.  V. 

■who  preached  in  different  cities,  confirming  the  so.uls  of  the  disci- 
ples, and  "  ordained"  (x£ipoi;ovr;savtEs,  elected  by  the  raising  of  the 
hands)  elders  (preachers)  in  every  church. 

Acts  14:  23.  'And  when  they  had  ordained  (i.  e.,  elected)  them 
elders  in  every  church,  and  had  prayed  with  fasting,  they  com- 
mended them  to  the  Lord,  on  whom  they  believed.' 

The  term  here  translated  "  ordained"  is  ;i:ftpoT'oi';;(7ai'T'f5  (com- 
pounded of  two  Greek  words,  ztip,  hand,  and  Tfewu,,  to  lift),  and 
literally  signifies  handlifting,  electing  by  the  lifting  up  of  the 
hands  of  the  assembly.  This  is  the  sense  given  it  by  our  English 
version  in  2  Cor.  8  :  19,  where  it  is  rendered  ''  chosen"  by  the 
churches.  Scldeusner  gives,  as  the  first  signification  of  the  word, 
to  stretch  forth  the  hand,  and  adds,  as  it  was  the  custom  of  the 
ancients  for  assemblies  to  vote  by  extending  the  hand,  the  word 
signifies  to  elect  by  raising  the  hands.  Yet  he  translates  this 
passage  differently.   This  custom  is  described  byXenophon's  Anab., 

III.,  3,  22,  scat  6V9  Soxft  'tavta,  avafsiva-tio  trjv  ;^£tpa.  Avitsivov 
uTtavrii.  Wnhl  (Lexic.)  renders  the  word  to  vote  hy  holding  vp 
the  hands.  Doddridge  ably  contends  that  the  Greek  word  here 
employed  denotes  that  the  elders  were  elected  by  a  vote  of  the 
several  Christian  assemblies  or  churches,  over  which  they  were 
constituted  pastors.  This  was  also  the  opinion  of  Erasmus,  Luther, 
Melanchthon,  Calvin,  Beza,  &c.  The  Lutheran  divines  of  the 
sixteenth  century  generally  maintained  the  primitive  right  of  the 
whole  congregation  of  believers  to  elect  or  constitute  their  pastor. 
In  the  Appendix  to  the  Smalcald  Articles,  §  70-72,  we  read  : 
"  This  is  also  evident  from  the  common  practice  of  the  churches, 
because,  formerly  the  people  elected  the  preachers  and  bishops; 
then  came  the  bishop  of  the  same  or  a  neighboring  place,  and 
confirmed  the  bishop  elect,  by  the  imposition  of  hands ;  and  at 
that  time  ordinatioyi  was  nothing  else  than  such  a  confirmation 
(Bestatigung,  Latin  original,  comprohatio,  approbation')."  — 
"  Hence  it  is  evident  that  the  church  has  power  to  elect  and 
ordain  her  officers.  Therefore,  if  the  bishops  are  either  heretics, 
or  will  not  ordain  qualified  persons,  it  is  the  sacred  duty  of  the 
church,  by  divine  right,  to  ordain  ministers  and  church  officers  for 


DUTIES   OF    MINISTERS.  93 

themselves."  '  And,  says  Luther,  "  Wherever  the  preaching  of 
the  gospel  is  sustained,  there  is  certainly  the  Christian  church 
and  the  kingdom  of  Christ,  no  matter  how  small  be  the  cluster  of 
its  professors." 

This  view  of  the  subject  is  moreover  confirmed  by  the  testimony 
of  the  earliest  writers  of  the  Christian  church. 

Clemens,  of  Alexandria,  the  earliest  and  best  authenticated 
among  the  Apostolic  fathers,  affirms  that  the  Apostles  set  apart 
suitable  persons  to  the  ministerial  office  "  loith  the  consent  of  the 
whole  church." — 1  Epist.  to  Cor.,  ch.  1^. 

Orvjen,  of  the  third  century,  represents  elders,  that  is,  minis- 
ters, as  "  chosen  to  their  office "  by  the  churches  to  which  they 
were  ministers. —  Contra  Celsum,  last  Book. 

Dr.  Ilosheim,  describing  the  Church  of  the  second  century, 
says  :  "  One  president  or  bishop  presided  over  each  church,  loho 
tvos  created  hy  the  common  snffrarje  of  the  whole  people."  —  Vol. 
I.,  p.  116,  Murdoch's  ed. 

Dr.  Neandcr  proves  the  same  fact. 


III.     Duties  of  Ministers. 
"  Ministers  are  to  teach  the  gospel  and  administer 

tlie  sacraments.^^ — Mark  16 :  15,  16.  'And  he  said  unto  them, 
Go  ye  into  all  the  world,  and  preach  the  gosjyel  to  every  creature? 

Matt.  28  :  19.  '  Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost,  teaching  them  to  observe  all  things  whatsoever  I  have  com- 
manded you,'  &c.     Also,  Acts  20:  28. 

Acts  28  :  28.  '  Take  heed  unto  yourselves,  and  to  all  the  flock  over 
which  the  Holy  Ghost  hath  made  you  overseers,  to  feed  the  church  of 
God,  which  he  hath  purchased  with  his  own  blood.' 

'  Ilieraus  sieht  man  dass  die  Kirche  ]\Iacht  hat  Kirchendiener  (Latin 
original,  ministros)  zu  wUlilen  und  ordiniren.  Darum  wenn  die  BischotFe 
entweder  Ketzer  sind,  oder  tiichtige  Personen  nicht  wollen  ordiniren, 
sind  die  Kirchen  vor  Gott,  nacli  gottlicliem  Recht,  schuldig  ihnen  selbst 
Pfavrherrn  und  Kirchendiener  zu  ordiniren.  See  also  Apology  to  Conf., 
Art.  xiii.,  §  12. 

See  likewise  proof  of  the  same  fact  in  Neander's  History,  and  Gieseler, 
p.  158,  note  4,  of  Vol.  I.     And  Smalc.  Avt,  p.  341,  of  Miiller's  ed. 


94  OF    THE    MINISTERIAL    OFEICE.  ArT.  V. 

Acts  20:  20.  'And  how  I  kept  back  nothing  that  was  profitalile 
unto  you,  but  have  showed  you,  and  have  taught  you  jyuMidy,  and 
from  house  to  house.' 

2  Tim.  4:5.'  But  watch  thou  in  all  things,  endure  afflictions,  do 
the  work  of  an  evangelist,  make  full  proof  of  thy  ministry.' 

Ezekiel  3:11.  '  Go,  and  speak  unto  them,  and  tell  them,  thus 
saith  the'  Lord  God,  whether  they  will  hear,  or  whether  they  will 
forbear.' 

Acts  20 :  27.  '  For  I  have  not  shunned  to  declare  unto  you  all  the 
counsel  of  God.' 

2  Cor.  5  :  20..  *  Now  then  we  are  ambassadors  for  Christ ;  as 
though  God  did  beseech  you  by  us,  we  pray  you  in  Christ's  stead,  be 
ye  reconciled  to  God.' 

2  Tim.  2:  15.  '  Study  to  show  thyself  approved  unto  God,  a  work- 
man that  needeth  not  to  be  ashamed,  rightly  dividing  the  word  of 
truth.' 

2  Tim.  4:  2.  'Preach  the  word  ;  be  instant  in  season,  out  of  sea- 
son ;  reprove,  rebuke,  exhort,  with  all  long-suffering  and  doctrine.' 

Acts  4;  18.  'And  they  called  them,  and  commanded  them  not  to 
speak  at  all,  nor  teach  in  the  name  of  Jesus. — 19.  But  Peter  and 
John  answered  and  said  unto  them,  Whether  it  be  right  in  the  sight 
of  God  to  hearken  unto  you  moi-e  than  unto  God,  judge  ye.' 

Acts  18  :  9.  '  Then  spake  the  Lord  to  Paul  in  the  night  by  a  vision, 
Be  not  afraid,  but  speak,  and  hold  not  thy  peace : — 10.  For  I  am 
with  thee,  and  no  man  shall  set  on  thee  to  hurt  thee  ;  for  I  have 
much  people  in  this  city.' 

Ministers  must  also  perform  all  j'X'storal  duties,  and  especially 
the  catechetical  instruction  of  the  young. 

After  many  years  of  experience  and  observation,  we  regard  this 
peculiarity  of  the  Lutheran  church  as  one  of  her  moral  glories ; 
and  we  trust  no  Lutheran  minister  will  be  found  disparaging  it. 
But  on  this  subject  we  will  let  our  earlier  fathers  speak  for  them- 
selves. Says  Rev.  Mr.  Brunnholtz,  of  Philadelphia,  in  1752,  "  I 
find  that  my  catechetical  instructions  of  the  young,  which  I  have 
from  the  beginning  conducted  in  the  church  (to  which  I  have 
added  another  exclusively  for  children,  on  Friday,  at  my  resi- 
dence), has  excited  a  greater  interest,  not  only  in  the  youth,  but 
also  amongst  others,  than  could  be  done  by  preaching  alone; 
because  the  people  are  better  able  to  understand  instruction  in 
question  and  answer,  than  a  didactic  discourse.     These  Sunday 


MUHLENBERG  ON  PREACHING.  95 

afternoon  exercises  are  almost  as  numerously  attended  as  the  dis- 
courses of  the  morning."  ' 

Of  the  faithful  manner  in  which  Dr.  31uhlenherr/  himself  con- 
ducted the  course  of  instruction  preparatory  to  confirmation,  let  us 
hear  his  own  testimony.  "  In  the  month  of  November,  I  confirmed 
and  admitted  to  the  Lord's  Supper,  the  young  people  whom  I  had 
instructed  in  New  Hanover.  They  were  twenty-six  in  number, 
chiefly  adults,  one  of  whom  was  a  married  man.  They  had  com- 
mitted to  memory  the  questions  on  the  plan  of  salvation  with  con- 
siderably accuracy.  I  labored  earnestly  to  impress  them  with  the 
proper  import  of  what  they  learned,  and  without  ceasing,  admon- 
ished them  to  frequent  prayer,  and  to  reduce  to  practice  the 
instructions  they  had  received.  They  cannot  therefore  plead  as 
an  excuse  before  God,  that  they  have  not  been  suflaciently  im- 
pressed and  urged.  The  major  part  of  them  have  also  assured  me 
in  the  individual  communications  I  had  with  them,  that  they  have 
often  been  upon  their  knees  in  private  prayer  at  home,  and  have 
experienced  in  their  souls  the  operative  influence  of  the  Spirit  of 
God,  through  his  word.  At  their  confirmation,  they  renewed 
their  baptismal  vows,  amid  many  tears,  upon  their  Icnees,  before 
God  and  the  congregation."  ^  Such  was  their  instruction,  and 
thus  conducted,  it  can  never  fail  to  eventuate  in  blessing.  As  to 
the  proper  mode  of  preaching,  the  reader  cannot  fail  to  be  inter- 
ested as  well  as  profited  by  the  advice  of  the  same  devoted  steward 
of  Christ,  Dr.  Muldenberg  :  "  In  our  discourses,  we  ought  to  make 
no  ostentatious  display  of  learning,  but  study  simplicity  ;  we  should 
neither  strike  into  the  air,  nor  employ  low  and  vulgar  expressions, 
not  introduce  too  much  matter  into  a  sermon,  but  discuss  the  sub- 
ject fully,  and  apply  it  to  the  heart.  Our  sermons  should  not  be 
dry,  but  practical.  Religion  should  be  presented,  not  as  a  burden, 
but  as  a  pleasure.  Avoid  personalities.  Let  personal  difficulties 
be  settled  in  your  pastoral  visits.  The  elenchus  must  not  be  ne- 
glected. Present  your  thesis  rightly ;  neglect  not  the  antithesis. 
As  our  members  are  resident  among  all  kinds  of  hostile  errorists, 
■controversies  cannot  be  avoided,  yet  you  should  not  mention 
names.     Carefully  inquire  into  the  spiritual  condition  of  the  mem- 

'  Hallische  Nachrichten,  p.  305.  *  Ibid.  p.  340. 


96  OF   THE    MINISTERIAL   OFFICE.  AUT.  V. 

bers  of  the  church,  and  let  it  serve  as  a  homiletic  rule  for  you. 
Let  us  sow  with  tears,  let  us  aim  at  the  edification  of  each  indi- 
vidual soul,  and  give  heed  to  ourselves  and  our  doctrine."  '  Cer- 
tainly, we  seldom  find  more  homiletic  wisdom  compressed  into  so 
small  a  compass. 

It  is  also  the  duty  of  ministers  to  instruct  others  for  the  sacred 
office,  and  after  due  trial,  by  concurrence  of  the  laity,  to  appoint, 
institute,  or  ordain  them  to  the  work  of  the  ministry. 

2  Tim.  2:2.'  The  things  that  thou  hast  heard  of  me  a-mong  many 
witnesses,  the  same  commit  thou  to  faithful  men,  who  shall  be  able  to 
teach  others  also.' 

1  Tim.  3  :  G.  '  (A  bishop,  or  minister,  v.  2)  must  not  be  a  novice 
(a  recent  convert),  lest,  being  lifted  up  with  pride,  he  fall  into  the 
condemnation  of  the  devil.  — 10.  Let  these  also  (as  well  as  the 
bishops  or  ministers,  v.  6)  be  proved  (tried,  held  under  trial,  as 
licentiates  or  candidates  are).'^ 

The  above  Scripture  facts  and  premises  furnish  the  following 
results : — 

IV.     On  Ordination  and  the  Perpehiation  of  the  Ministry. 

I.  The  appointment  of  bishops  and  elders,  that  is,  of  ministers, 
the  perpetuation  of  the  ministry  "  till  the  end  of  the  world," 
inheres  in  each  church,  including  not  only  its  lay-members,  but 
also  its  existing  minister  or  ministers,  there  having  generally  been 
several  in  each  church  in  the  apostolic  age.  Acts  1 :  21-26. 
See  also  Acts  14  :  23,  as  above  quoted. 

II.  Ordinarily,  both  the  minister  and  lay-members  should  par- 
ticipate by  assent  in  the  appointment  of  the  incumbents  of  this 
office;  and  ministers,  as  the  ofi&cial  agents  of  the  chui'ch,  should 
perform  the  rite  of  ordination.  Either  ministers  or  laymen  may 
take  the  initiative,  in  encouraging  suitable  men  to  consecrate  them- 

'  Hallische  Nachrichten,  p.  859,  8G0. 

'  On  the  character,  duties,  and  importance  of  a  pious  and  educated 
ministry,  we  take  pleasure  in  recommending  the  excellent  little  volume 
entitled  "  Character  and  Value  of  an  Evangelical  Ministry,  and  the  Duty 
of  the  Church  in  regard  to  it,"  by  Rev.  Simeon  W.  Harkey,  D.  D.,  of 
Illinois  University.     1853  ;  pp.  190,  12mo. 


ORDINATION   OF   MINISTERS.  97 

selves  to  this  holy  work;  but  both  must  unite  in  it,  before,  in 
ordinary  circumstances,  the  appointment  is  valid.  Hence  we  per- 
ceive not  only  the  appropriateness,  but  the  actual  necessity  of  the 
custom  prevailing  in  our  synods,  of  requiring  the  licentiate  to 
bring  annual  testimonials  from  his  congregations,  concerning  his 
character,  qualifications,  and  acceptance  as  their  pastor,  as  a  pre- 
requisite to  ordination,  or  the  final  and  perpetual  investment  of 
the  office. 

III.  If  a  church  at  any  time  has  no  existing  ministry  of  any 
kind  accessible,  then  the  lay-members  have  the  power  themselves 
to  elect  one  of  their  number,  and  their  election  constitutes  him 
their  pastor  in  full,  and  a  minister  of  the  church  of  Christ.  See 
the  Smalcald  Articles,  above  cited. 

Chemnitz:  ^'Ordination  is  nothing  else  than  a  public  attesta- 
tion, by  which  the  person  called  is  pronounced  qualified  in  the 
sight  of  God,  and  in  his  name  is  pronounced  legitimate  and 
divine." 

IV.  Or,  if  ministers  are  so  situated  that  the  co-operation  of  a 
church  is  impracticable,  they  may  appoint  or  ordain  others  to  this 
office  without  lay  co-operation.   1  Tim.  4:  14. 

V.  The  principle  of  voluntary  association  of  churches  for  mutual 
counsel  being  legitimated  by  the  council  at  Jerusalem  (Acts  15), 
all  individual  churches  have  a  right  thus  to  associate,  under  any 
regulations  not  inconsistent  with  God's  word,  and  favorable  in 
their  judgment  to  the  extension  of  the  kingdom  of  Christ.  Nor 
do  the  churches  forfeit  their  rights  by  such  association;  on  the 
contrary,  as  constituents  of  synod,  they  exercise  them  in  full, 
under  such  regulation  as  the  body  deems  most  advantageous  to  the 
interests  of  the  cause. 

VI.  A  synod,  therefore,  being  a  voluntary  association  of  the 
ministerial  and  lay  elements  of  the  church,  possesses,  as  a  whole, 
all  the  powers  inherent  in  the  ministers  and  churches  of  which  it 
is  constituted. 

VII.  A  synod  also  possesses  the  same  power  to  license  and 
ordain,  which  belongs  individually  to  the  ministers  and  lay  repre- 
sentatives of  which  it  is  composed.  But  the  members,  having 
associated  as  a  synod,  and  having  adopted  certain  regulations  con- 
cerning licensure  and  ordination,  are  obligated  not  to  violate  these 

9 


08  OF    THE    MINTSTERTATi    OFFICE.  ArT.  V. 

rules  in  practice,  as  long  as  they  regard  them  salutary  or  remain 
in  the  association. 

In  Europe,  our  churches  have  no  synods,  properly  so  called; 
but  the  power  of  appointing  and  disciplining  ministers  is  exercised 
by  the  civil  government,  contrary  to  Scriptural  precept  and 
example. 

VIII.  The  right  of  a  synod  to  discipline,  suspend,  and  depose 
a  minister,  is  indisputable,  being  based  on  the  supervision  which 
each  New  Testament  church  possesses  over  its  minister,  and  the 
right  of  each  minister  and  church  to  disown  or  refuse  communion 
with  a  heterodox  or  an  immoral  neighboi-ing  minister  (2  John  10  : 
11),  by  whose  unworthy  character,  if  not  disowned,  they  would 
suffer.  (Col.  4  :  17.)  Say  (ye  Corinthian  Christians)  to  Archippus, 
&c.  (Matt.  18  :  17.)  Of  course,  no  synod  can  suspend  or  depose 
from  the  sacred  office  any  of  its  members  for  any  cause  not  pre- 
scribed in  the  New  Testament.  Disobedience  to  synodical  regula- 
tions, not  enjoined  in  Scripture,  may  be  just  ground  for  exclusion 
from  synodical  communion,  but  not  for  suspension  or  deposition 
from  the  sacred  ofl&ce.  If  the  latter  is  attempted,  it  is  null  and 
void  before  Grod.  "When  a  minister  has  been  excluded,  of  course 
no  congregation  connected  with  the  synod  can  consistently  extend 
to  him  an  invitation  to  its  pastoral  charge  ;  and  his  only  alterna- 
tive is,  either  to  unite  with  some  other  ecclesiastical  association  or 
denomination,  or  repair  to  some  vacant  field,  and  form  independent 
churches,  as  the  Apostles  did. 

Jlollazius:  '' Men  who  are  excommunicated  for  just  reasons, 
are  no  longer  members  of  the  church ;  but  if  they  are  excommu- 
nicated unjustly,  they  cease  not  to  be  members  of  the  church 
catholic  or  universal,  although  they  are  ejected  from  the  visible, 
or  from  some  local,  particular  church." 

In  securing  the  perpetuation  of  the  ministry,  the  duty  of  pray- 
ing, laboring,  and  contributing,  so  that  an  adequate  supply  of  well- 
qualified  laborers  may  be  furnished  for  the  harvest,  devolves  on 
laymen  as  well  as  on  the  clergy. 

Milldenherg :  "Christians!  Professors  of  the  religion  of  Jesus 
in  these  Western  wilds !  Be  careful  to  let  your  children  also 
pursue  spiritual  studies,  that  they  may  become  useful  instruments 
in  the  dissemination  of  the  doctrines  of  our  Lord  in  tliis  country. 


INFLUENCES   OF   GRACE.  09 

Arc  ye  not  grieved  for  the  affliction  of  Joseph  't  You  behold  here 
almost  the  entire  ministry  of  the  German  Christians  in  this  country, 
so  few  among  so  many  thousand  hearers  !  Help,  ye  men  of  Israel ! 
that  more  laborers  may  be  sent  into  this  great  harvest." — Rede 
bei  Einiueihiuuj  der  DeiUschen  Hohensclmle  in  Lancaster,  &c.,  in 
1787,  von  Gotthilf  Heiurich  Muhlenberg,  pp.  13, 14. 

V.   Influences  of  the  Holy  Spirit. 

'•'•For  tlirough  these  means  of  grace,  the  Holy  Spirit, 
in  his  oiDii  time  and  place,  worhs  faith  in  those  who 
hear  the  gospel  messaged 

Rom.  10: 17.  'So  then,  fiiith  cometh  by  hearing,  and  hearing  by 
the  word  of  God. — 14.  How  shall  they  believe  in  him  of  vrhom  they 
have  not  heard  ?  and  how  shall  they  hear  without  a  preacher?' 

1  Cor,  1 :  21.  'For  after  that  in  the  wisdom  of  God  the  world  by 
wisdom  knew  not  God,  it  pleased  God  by  i\iQ  foolishness  of  preaching 
to  save  them  that  believe.' 

John  17  :  17.  '  Sanctify  them  through  thy  tr^dh,  thj  tcord  is  truth.' 

Rom.  1  :  16.  '  For  it  (the  gospel  of  Christ)  is  the  power  of  God  unto 
salvation  to  every  one  that  believeth,  to  the  Jew  first,  and  also  to  the 
Greek.' 

Rom.  12 :  13.  '  For  by  one  Spirit  are  we  all  baptized  into  one  body, 
whether  ice  he  Jews  or  Gentiles,  whether  we  be  bond  or  free ;  and  have 
been  all  mado  to  drink  into  one  Spirit.' 

Gal.  3  :  27.  '  For  as  many  of  you  as  have  been  baptized  into  Christ, 
have  put  on  Christ.' 

1  Pet.  3:21.  '  The  like  figure  whereunto,  even  baptism,  doth  also 
now  save  us,  (not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God,)  by  the  resurrection  of 
Jesus  Christ.' 

1  Cor.  11 :  16.  '  The  cup  of  blessing  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?  the  bread  which  tee  breah,  is  it 
not  the  communion  of  the  body  of  Christ? — 17.  For  we,  being  many, 
ai-e  one  bread,  and  one  body;  for  we  are  all  partakers  of  that  one 
bread.' 

These  influences  of  the  Holy  Spirit,  through  the  means,  are  also 
termed  influences  of  divine  grace,  and  have  been  variously  divided 
by  our  theologians. 


lUO  OP   THE    3I1NISTERIAL   OFFICE.  ArT.  V. 

Quenstedt :  "  The  grace  which  is  designed  to  convert  men,  is 
one  and  the  same,  although  it  is  distinguished  in  respect  to  its 
degree  and  efiects.  Grace  is  termed  1)  assisting,  i.  e.,  that  which 
rehitcs  to  the  external  circumstances  that  surround  men  :  a)  inci- 
pient or  predisposing ;  h)  preparing ;  c)  exciting ;  cZ)  operative  and 
efficient  grace.  2)  Indwelling  grace  (the  Holy  Spirit  himself), 
which  enters  the  heart  of  man,  and  dwells  in  it  by  effecting  in  it  a 
spiritual  change"  (sanctification). 

Reinhard  "  divides  grace  into  a)  antecedent  grace,  or  that  di- 
vine influence,  by  which  man  is  led  in  various  ways  to  see  the 
necessity  of  a  true  reformation ;  IS)  preparatory  grace,  by  which 
all  kinds  of  impediments  to  true  reformation  are  removed;  c)  con- 
verting grace,  by  which  a  true  and  salutary  change  of  mind  is  at 
length  effected." 

Yet  it  is  evident,  that  these  divisions  are  based  rather  on  the 
different  circumstances  and  periods  in  the  progress  of  the  change, 
than  on  any  difference  in  the  nature  of  the  divine  influence 
exerted ;  which,  we  suppose,  is  generically  the  same  in  all  these 
divisions. 

Dr.  Kunze:  "  Many,  alas  !  (of  those  whom  the  Holy  Spirit  has 
awakened,)  soon  relapse  into  their  former  slumbers.  Their's  is, 
and  remains,  nothing  more  than  a  case  of  mere  awakening.  Such 
awakenings  the  Omnipotence  of  God  can  effect,  whenever  his  bene- 
volent designs  require  them ;  but  he  never  exercises  his  omnipo- 
tence (or  irresistible  power)  in  conversion,  or  in  the  perseverance 
of  saints;  for  here  the  powerful  influences  of  grace  must  harmonise 
with  (not  destroy)  the  free  will  of  man.  The  irresistibility  of  grace 
would  contradict  the  very  first  (fundamental)  idea  of  God's  plan  in 
the  creation  of  moral  agents." 

Again  :  "  Irresistible  power  could  easily  restore  this  (the  image 
of  God),  so  far  as  the  choice  of  the  good  is  concerned  ;  but  no  such 
power  can  consistently  be  exercised  in  conversion.  Blessed  is  he 
who,  without  delay,  improves  the  convictions  wrought  in  his  soul 
by  the  Holy  Spirit.  But  many  who  are  awakened  are  neverthe- 
less not  converted.  The  reason  is,  that  in  this  propitious  moment, 
when  the  effective  grace  of  God  has  brought  them  to  reflection, 
they  do  not  perform  their  duty,  but  neglect  the  time  of  his  (gra- 


MEANS   OF   GRACE.  101 

cious)  visitation." — Dr.  Kunze's  Lebensiceg,  Phila. :  1781,  pp.  209, 
210. 

Again:  "We  may  resist  the  Holy  Spirit  in  two  ways,  either 
by  excluding  him  altogether  from  our  hearts,  or  by  banishing  him 
after  he  had  taken  possession.  Every  sin  grieves  the  Spirit,  and 
every  deliberate  voluntary  transgression  drives  him  from  us.  Suc- 
cessive cases  of  careless  and  unconcerned  grieving  of  the  Spirit 
become  deliberate  wickedness,  and  the  continued  resistance  of  the 
sacred  influences  leads  to  their  permanent  withdrawal." — Ibid, 
p.  110. 

VI.  Means  of  Grace. 

Means  of  grace  are  all  those  things  which  God  employs  to  pre- 
sent divine  truth  to  the  minds  of  men,  and  urge  them  to  obey  it, 
and  in  connection  with  which  he  bestows  the  immediate  influences 
of  his  Holy  Spirit. 

Generic  Nature  of  these  Means. 

All  the  Cleans  of  Grace  may  he  regarded  as  vehicles  o/' RELI- 
GIOUS TRUTH,  in  some  way  or  other  presented  to  the  mind  and 
impressed  upon  it.     These  methods  are — 

1.  Written  exhibitions  of  religious  truth.  «)  The  holy  volume 
is  the  grand  depository  of  the  sacred  doctrines  and  precepts. 
Their  instrumental  character  is  clearly  taught :  "  The  law  of  the 
Lord,"  says  the  Psalmist,  "is  perfect,  converting  the  soul." 
"  Search  the  Scriptures,"  says  the  Saviour,  "  for  in  them  ye  think 
ye  have  the  words  (doctrines)  of  eternal  life."  And  Paul  triumph- 
antly exclaims,  "  I  am  not  ashamed  of  the  gospel  of  Christ,  for  it 
is  the  power  of  God  unto  salvation  (that  is,  it  has  a  divine  and 
saving  power)  to  everyone  that  believeth  it."  How  obvious  then 
is  the  duty  to  study  this  sacred  volume,  and  to  aid  Bible  societies 
in  distributing  it  over  the  earth  ! 

h)  Other  good  books,  written  by  uninspired  men,  as  they  derive 
their  contents  originally  from  the  sacred  volume,  partake  of  the 
nature  of  the  fountain  whence  they  flow.  How  many  souls  are 
now  standing  before  the  throne  of  God,  who  were  instrumentally 
exalted  thither  by  the  practical  works  of  Arndt,  Spener,  Franke, 
Waltersdorf,  Wesley,  Baxter,  Doddridge,  and  others  ? 
0* 


102  OF   THE   MINISTERIAL   OFFICE.  AllT.  V. 

2.  SijmhnJic  cxTiihitLons  of  divine  truth,  a)  Baptism,  in  addi- 
tion to  its  being  the  initiatory  ordinance  into  the  visible  church 
of  Christ,  is  a  symbolic  and  impressive  exhibition  of  the  doc- 
trines of  natural  depravity,  and  the  purifying  influence  of  the 
Holy  Spirit,  and  is  therefore  an  important  means  of  grace  in  the 
church. 

h)  The  Lo7-d's  Supper,  in  connexion  with  the  special  spiritual 
blessing  attending  it,  is  a  symbolic  and  affecting  exhibition  of  the 
facts  of  the  atoning  death  of  the  Son  of  God,  and  of  the  various 
momentously  interesting  relations  of  that  death  to  the  moral 
government  of  the  world,  and  the  salvation  of  sinners.  Nor 
are  these  truths  any  the  less  affecting  when  these  outward  ordi- 
nances are  the  signs  by  which  they  are  presented  to  the  mind, 
than  when  described  in  words,  c)  The  dispensations  of  Provi- 
dence, in  the  course  of  human  events,  likewise  partake  of  this 
nature.  We  see  in  the  successive  actions  of  men,  and  the  conse- 
quences which  flow  from  them,  many  solemn  exhibitions  of  divine 
truth. 

3.  Oral  exhibitions  of  truth.  Of  this  description  are,  a) 
Preaching,  h)  The  conversations  of  the  tridt/ piious,  who,  out  of 
the  abundance  of  their  hearts,  delight  to  speak  of  what  the  Lord 
has  done  for  them,  to  vindicate  the  ways  of  God  to  man,  and, 
with  Zion's  songs  upon  their  lips,  pursue  their  heavenward 
course,  c)  The  admonitions  of  pious  parents,  who  feel  their  obli- 
gation to  bring  up  their  children  in  the  nurture  and  admonition 
of  the  Lord,  d)  Church  discip)line.  This  embraces  not  only 
admonition  to  offenders,  in  which  scriptural  views  of  their  duty 
contrasted  with  their  conduct  are  presented  to  them,  but  also 
suspension  and  expulsion ;  for  whence  do  these  acts  derive  their 
authority  but  from  the  word  of  God  ?  and  what  are  they  but 
official  exhibitions  to  the  transgressor,  of  those  truths  of  God,  by 
which  he  is  denounced  as  a  criminal  ?  c)  Prai/cr,  though  some- 
what peculiar,  still  partakes  essentially  of  the  same  nature. 
Prayer  properly  consists  of  three  parts :  adoration,  confession,  and 
petition.  Of  these  the  first  is  a  devout  repetition  of  the  truths 
of  Scripture  relative  to  the  nature,  attributes,  and  relations  of  the 
adorable  Jehovah  ;  the  second  is  a  feeling  and  an  humble  acknow- 
ledgement, that  our  heart  and  actions  correspond  to  the  Scripture 


INFLUENCE   OF    MEANS.  103 

declarations  of  human  depravity;  and  in  the  third  we  present  to 
God  his  own  promises  of  pardon  and  gracious  aid  to  the  penitent 
and  returning,  or  to  the  believing  sinner. 

Thus  prayer  tends  to  prepare  us  for  the  divine  blessing,  and  to 
make  it  morally  fit  for  God  to  bestow  it.  It  secures  to  us  these 
blessings,  not  hj  producwg  a  willingness  in  God  to  bestow  them, 
for  this  he  always  had ;  nor  by  changing  his  purposes,  for  he  dis- 
tinctly foresaw  these  prayers  from  eternity,  and  is  unchangeable ; 
nor  because  our  prayers  merit  the  blessing,  for  our  best  prayers 
are  imperfect  before  God,  and  cannot  mei-it  a  reward ;  but  the 
blessing  is  secured  because  prayer  is  the  divinely  appointed  con- 
dition on  which  the  blessing  is  promised.  Hence,  whenever  our 
prayers  are  of  the  right  kind,  they  secure  that  blessing  for  which 
we  are  morally  qualified,  though  not  always  the  one  asked  for,  as 
we  often  pray  amiss.  But  that  one  which,  in  the  omniscient  view 
of  God,  is  best  for  us,  is  invariably  bestowed,  for  Christ's  sake,  on 
all  sincere  supplicants. 

The  habit  of  prayer  should  be  cultivated  by  all  Christians,  and 
it  is  an  important  part  of  that  ^^  nurture  and  admonition  of  the 
Lord,"  which  parents  owe  their  children,  to  train  them  in  early 
life  to  the  habit  of  prayer.  On  this  subject.  Dr.  Muhlenberg  has 
left  us  an  interesting  testimony. 

Uiihlenherg :  "  It  is  to  be  regretted  that  the  habit  of  committing 
to  memory  prayers,  hymns,  and  Scripture  passages  in  early  life,  is 
entirely  neglected  by  many  in  this  neighborhood ;  and  those  are 
ridiculed  who  still  observe  this  laudable  practice.  It  cannot  be 
denied  that  prayers  repeated  from  memory  are  in  most  cases  a 
mere  mechanical  service,  performed  from  habit,  without  under- 
standing or  reflecting  on  their  meaning.  Nevertheless,  the  abuse 
of  a  thing  must  be  distinguished  from  its  proper  use.  For  divine 
truth  is  connected  with  the  Spirit  of  God.  It  remains  the  means 
and  seed  of  the  new  birth,  and  cannot  be  planted  into  the  infant 
mind  too  early,  nor  be  watered  too  copiously,  that  it  may  take  root 
and  bring  forth  fruit.  Where  no  good  seed  is  sown,  we  may  expect 
tares,  but  no  harvest." — Ilall.  Nach.,  p.  810. 

In  regard  to  these  means  of  grace,  two  general  propositions  may 
be  added : 


104  OF   THE    MINISTERIAL   OFFICE.  ArT.  V. 

1)  The  means  of  grace  do  possess  a  natural  tendency  to  produce 
the  changes  requisite  for  salvation. 

We  must  reasonably  expect  from  the  character  of  God,  that  the 
means  which  he  selects  for  any  purpose,  will  be  adapted  to  accom- 
plish it.  But  the  declarations  of  Scripture  on  this  subject  banish 
all  doubt.  They  not  only  assert  a)  in  general,  that  "  the  Scrip- 
tures are  able  to  make  us  wise  unto  salvation," '  that  they  *'  are 
the  power  of  God  unto  salvation,  to  every  one  that  believeth,"  ^ 
and  that  "we  are  born  again  by  the  incorruptible  seed  of  the  word 
of  God  ;  "  '  but  thej'  also  li)  specifically  mention  the  principal 
parts  of  this  change  as  wrought  by  divine  truth.  The  word  is 
represented  "  as  sharper  than  any  two-edged  sword"  ■*  to  aicakcn 
and  penetrate  the  heart  of  the  sinner,  the  "  law  is  a  school-master 
to  lead  us  to  Christ ;"  ^  the  Scriptures  make  us  wise  unto  salva- 
tion by  producing  faitli^  in  Christ;  and  we  are  sanctified  by  the 
truth.^ 

But,  apart  from  these  declarations  of  Holy  Writ,  it  is  evident 
from  reason  that  the  truths  of  God's  word  must  affect  the  human 
mind  in  the  same  manner  as  other  truths.  They  have  a  like  ten- 
dency to  instruct,  impress,  and  urge  us  to  action ;  that  is,  «)  to 
impart  correct  views  of  the  subjects  of  which  they  treat,  h)  to 
excite  our  feelings,  and  o)  to  exert  an  influence  on  the  will.  Amid 
the  rich  treasure  of  truths  contained  in  the  sacred  volumes,  some 
may  be  found  having  an  evident  tendency  to  produce  each  of  the 
several  changes  requisite  to  transform  the  careless  sinner  into  an 
obedient  child  of  God.  In  the  case  of  holy,  unfallen  creatures, 
this  power  of  truth  is  probably  sufBcient,  without  the  superadded 
immediate  influences  of  the  Holy  Spirit,  to  conduct  the  willing 
creatures  of  God  onward  in  the  path  of  duty.  But  upon  the  im- 
paired susceptibilities  and  powers  of  fallen  man,  these  truths  can- 
not exert  an  influence  suflQciently  powerful,  even  when  faithfully 
attended  to  by  the  sinner.     Hence — 

2)  The  Scriptures  teach  us  that  these  means  are  not  sufficient  to 
aicakcn,  convert,  and  sanctify  the  soul,  without  the  superadded 
immediate  influences  of  the  Holy  Spirit. 

'  2  Tim.  8  :  15,  16,  17.  ^  Rom.  1  :  16. 

»  1  Pet.  1  :  23.    James  1  :  21.  *  Ileb.  4  :  12.    Jer.  23  :  29. 

'  Gal.  3  :  24.  «  2  Tim.  3  :  15.  ^  Johu  17:17. 


spirit's  influence.  105 

This  is  evident  o)  from  the  fact,  that  God  found  it  necessary  to 
grant  and  promise  these  influences;  h)  that  the  Scriptures,  in  speak- 
ino;  of  the  moral  change  wrought  in  men,  distinguish  between  the 
influences  of  the  word  and  of  the  spirit,  and  c)  from  expi'ess  pas- 
sages on  this  point. 

1  Cor.  3:6.  'I  {Paul)  have  planted,  Apollos  watered  ;  but  God 
gave  the  increase. — 7.  So  then  neither  is  he  that  planteth  any  thing, 
neither  he  that  watereth  ;  but  God  that  giveih  the  increase.' 

VII.    &overe\(jnty  of  the  Spirit's  Influences. 

The  Holy  Spirit  works  faith  ''^111  Ids  010)1  time  and  place ^^ 
or  "  when  and  wliere  God  wills." 

Quenstedt:  (III.  465.)  "The  fact  that  God  bestows  the  light 
of  the  gospel  upon  one  nation,  whilst  another  is  neglected;  that 
some  of  the  Turks,  of  the  Americans '  and  other  barbarians,  are 
converted  to  the  faith,  whilst  others  who  are  like  them,  are  left  in 
their  infidelity,  must  be  attributed  to  the  secret  and  inscrutable 
judgment  of  God.  In  like  manner  it  must  be  acknowledged,  that 
some  things  relating  to  the  order,  mode,  time  and  degree  of  the 
call,  God  orders  by  his  absolute  or  sovereign  will." 

Ordinarily,  revivals  of  religion  are  granted  in  answer  to  special 
prayer,  and  increased  fidelity  in  the  use  of  the  ordinary  means  of 
grace ;  for  God  is  ever  willing  to  grant  his  Holy  Spirit  to  them 
that  ask  him.  Yet  instances  have  occurred,  in  communities  en- 
joying the  faithful  administration  of  the  word,  where  revivals 
have  commenced  without  any  special  efforts  at  the  time. 

"  In  the  township  of  R.,  in  the  western  part  of  New  York,  says 
a  writer  in  the  Chr.  Watchman,  without  any  special  or  known 
cause,  numbers  of  individuals  were  suddenly  aroused  to  anxious 
inquiry  and  trembling  respecting  their  souls.  Some  in  difi'erent 
parts  of  the  town,  without  any  knowledge  of  the  afi"ections  of 
others,  were  alarmed  by  the  consideration  of  their  sins.  Two  men, 
from  different  directions,  came  to  a  clergyman  in  the  morning, 
asking.  What  shall  we  do  ?  About  nine  o'clock  in  the  same 
morning,  one  of  the  members  of  the  church  called  upon  the  same 
clergyman,  to  go  and  visit  several  anxious  individuals  in  his  neigh- 

'  i.  e.,  the  aborigines.  Our  author  wrote  in  1688,  nearly  a  century 
before  the  formation  of  our  republic. 


106  CONCEIINING    NEW    OBEDIENCE.  ArT.    VI. 

bourboodj  and  before  uight  it  was  ascertained,  that  almost  the 
whole  pojiulatioQ  of  a  considerable  district,  were  solemnly,  and 
with  weeping,  asking  the  prayers  and  instructions  of  the  people 
of  God. 

''Accompanied  by  the  pastor,  on  that  and  the  subsequent  day, 
we  visited  from  house  to  house ;  but  wherever  we  went  the  Spirit 
had  preceded  us.  The  whole  region  was  a  Bochim.  A  solemn 
awe  pervaded  our  soul,  and  we  could  not  but  feel  that,  '  God  is 
in  very  deed  in  our  midst.'  " 

Revivals,  thus  commencing,  are,  indeed,  rare  ;  but  where  they 
do  occur  they  show  very  clearly  the  agency  of  the  Holy  Spirit. 

Gerhard :  "  But  let  us  admit,  that  in  these  and  similar  special 
cases,  we  cannot  precisely  ascertain,  or  state  the  causes  of  the  di- 
vine purposes ;  still  we  must  not  take  refuge  in  a  decree  of 
absolute  reprobation,  but  firmly  adhere  to  those  general  declara- 
tions (of  God's  desire  to  save  all  men)  contained  in  1  Tim.  2:4; 
Ezek.  33  :  11." 


ARTICLE  VI.  — CONCERNING  NEW  OBEDIENCE  (OR 
A  CHRISTIAN  LIFE.) 

VI.  Concerning  new  Obedience  VI.  De  Nova  Obedientia. 
(or  a  Christian  Life.) 

The?/  likewise  teach,  Item  docent,  quod  fides 
that  tlds  faith  must  hrlng  ilia,  deheat  honos  fructus 
forth  good  fruits;  and  jyarere,  et  quod  oporteat 
tlmt  it  is  our  duty  to  per-  bona  opera,  mandata  a 
form  those  good  tvorJvS  Deo,  facere,  propter  vo- 
which  God  has  com-  luntatem  Dei,  non  ut  con- 
manded,  because  he  has  fidamits  per  ea  opera  jus- 
enjoined  them,  and  not  in  lificationem  coram  Deo 
the  expectation  of  thereby  mereri.  Nam  remissio 
meriting  justification  be-  p)eccaiorum  et  justificatio 
fore  him.    For,  remission  fide  apprehenditur,  sicut 


THE   CALL   OR   VOCATION. 


107 


of  sins  and  jiistijicatlon 
are  secured  hy  faiih  ;  as 
the  declaration  of  Christ 
himself  implies :  '  When 
ye  shall  have  done  all 
those  things,  say,  we  are 
uivprofitahle  ^  servants! 

The  same  thing  is 
taught  hy  the  ancient  ec- 
clesiastical icriters :  for 
Ambrose  says,  'this  has 
been  ordained  by  God, 
that  he  who  believes  in 
Christ  is  saved  icithout 
ivorks,  receiving  remis- 
sion of  sins  gratuitously 
through  faith  alone.' 


iestatur  et  vox  Christ i. 
Cum  feceritis  hoic  oiTh- 
nia,  dicite,  servi  inutiles 
siimus. 

Idem  doc£nt  et  veteres 
scriptores  ecclesiasiici ; 
Ambrosias  enim  inquit: 
Hoc  constitutum  est  a  Deo, 
lit  qui  credit  in  Christum, 
salvus  sit,  sine  opere,  sold 
fide  gratis  accipiens  re- 
in issionem  peccatorum . 


'  German  copy,  unt'dchlige,  unfit  (servants). 

"  TJiis  faith  must  bring  forth  good  fruits,"  S^c. 

This  article,  together  with  the  XII.  and  XX.,  covers  the  ground 
of  the  great  work  of  conversion  and  sanctification,  or  the  changes 
wrought  in  the  sinner  by  the  Holy  Spirit  through  the  means  of 
grace.  For  the  sake  of  perspicuity  we  will  treat  these  subjects 
in  connexion,  and  have  some  reference  to  the  terms  usually  era- 
ployed  by  Lutheran  divines,  in  common  with  others,  in  the  ex- 
planation of  them. 

I.    The  Call  or  Vocation. 

Calovius:  "The  call  is  the  effectual  bringing  into  the  church 
of  the  unbelievers  who  were  without  it,  through  the  instrumen- 
tality of  the  word  and  sacraments,  dispensed  by  God  through 
grace." 


108  CONCERNING   NEW   OBEDIENCE.  ArT.    VI. 

HnJJazius:  "Vocation  is  that  act  of  grace,  by  whicli  the  IL>ly 
Spirit,  through  the  divine  Word,  manifests  to  men,  who  are  with- 
out the  church,  the  will  of  God  concerning  the  salvation  of  sin- 
ners, and  offers  them  the  benefits  purchased  by  Christ  the  Re- 
deemer, that  they  may  be  brought  into  the  church,  be  converted, 
and  obtain  salvation." 

The  call  or  vocation  may  also  in  general  be  regarded  as  that 
invitation '  given  to  man  by  God,  either  mediately  or  immediately, 
to  forsake  his  evil  ways  and  accept  the  offers  of  mercy."  The 
immediate  call,  is  that  which  is  given  miraculously,  of  which  the 
case  of  Paul  is  an  example.  The  mediate,  or  ordinary  call,  is 
that  invitation  to  reformation  which  God  gives  us  through  his 
word,  the  external  circumstances  of  our  situation,  and  the  inci- 
dents of  his  Providence.  This  is  the  only  call  which  men  can 
now  expect;  it  is  given  v:iith  equal  sincerity  to  all  who  live  in  a 
gospel  land,  and  brings  salvation  within  the  reach  of  them  all,  by 
tendering  to  them  those  means  of  grace,  which  they  have  the 
ability  to  use  with  sincerity,^  and  the  sincere  use  of  which,  the* 
Holy  Spirit  will  sooner  or  later  make  effectual  to  the  conversion 
of  the  soul. 

This  view  of  the  call,  manifestly  presupposes  the  acknowledged 
doctrines  of  the  church,  that  man,  if  left  to  hiuiself,  neither  would 
nor  could  turn  to  God;"*  and  that  the  means  of  grace,  though 
wisely  adapted  to  the  end  for  which  they  were  designed,  are  not 

'  Matt.  11  :  28,  29.  '  Come  unto  me,  all  ye  that  labour  and  are  heavy 
laden,  and  I  will  give  you  rest.  Take  my  yoke  upon  you  and  learn  of 
me,  for  I  am  meek  and  lowly  in  heart,  and  ye  shall  find  rest  unto  your 
souls.' 

Isaiah  45  :  22.  '  Look  unto  me  and  be  ye  saved,  all  the  ends  of  the 
earth ;  for  I  am  God,  and  there  is  none  else.' 

Isaiah  55  :  1.  '  Ho,  every  one  that  thirsteth,  come  ye  to  the  water,  and 
he  that  hath  no  money :  come  ye,  buy  and  eat ;  yea  come,  buy  wine 
and  (diluted  with)  milk,  without  money  and  without  price.' 

"■  Matt.  20  :  16.  'Many  be  called,  but  few  chosen.'  1  Thess.  2  :  11,  12. 
'As  ye  know  how  we  exhorted  you  and  comforted  and  charged  [napTvpajid'oi, 
adjured)  every  one  of  you  as  a  father  doth  his  children,  that  ye  would 
walk  worthy  of  God,  who  hath  called  you  into  his  kingdom  and  gloi-y.' 

'  See  pp.  165,  166  of  Schmucker's  Pop.  Theology. 

'  John  G  :  44.  '  No  man  can  come  unto  me,  unless  the  Father  who  hath 
sent  me,  draw  him.' 


ILLUMINATION.  109 

al)le  to  convert  the  soul,  without  the  additional  influence  of  the 
Holy  Spirit. 

II.  lUumination. 

Illumination. — Form  of  Concord:  "  The  Holy  Spirit  illumi- 
nates and  converts  the  soul  through  the  preaching  and  hearing  of 
the  word,  so  that  men  can  believe  and  assent  to  its  truths." 

Hollazius  :  "  God  seriously  designs  to  illuminate  all  men  ;  but 
those  are  illuminated  in  fact,  who  being  called  and  introduced  into 
the  church,  yield  to  the  influences  of  the  Holy  Spirit  and  atten- 
tively hear,  read  and  meditate  on  the  word  of  God." 

Illumination  may  be  defined  as  that  mediate  act  of  God,  by 
which,  through  the  instrumentality  of  the  means  of  grace,  he 
commences  the  new  and  spiritual  life  in  the  soul  of  the  inquiring 
sinner,  and  imparts  to  him  new  and  spiritual  views  of  divine 
things. •  By  the  new  and  spiritual  views  acquired  by  the  sinner, 
in  this  as  in  every  subsequent  stage  of  his  spiritual  renovation,  we 
mean  not  always  new  cognitions,  nor  merely  new  feelings,  but  a 
new  attribute,  which  characterizes  alike  our  views,  and  feelings, 
and  actions;  an  attribute  which  no  language  can  make  intelligible 
to  the  unilluminated,  and  which  can  be  learned  only  by  experi- 
ence. This  attribute  of  new  life  or  spirituality,  may  perhaps  be 
regarded  as  that  part  of  our  progressive  change,  and  the  only  part, 
which  is  supernatural.  In  the  production  of  this  part  of  our 
moral  renovation,  the  sinner  seems  to  be  the  passive  recipient  of 
divine  influence ;  but  it  is  not  in  any  stage  of  its  progressive  in- 
crease irresistible.  It  is  this  that  the  apostle  means  by  that  spirit- 
uality of  discernment,  which  the  natural  man"  does  not  possess. 
This  spirituality  continues  to  increase  in  the  faithful,  seeking  sin- 
ner, until  it  pervades  all  his  views,  feelings,  and  purposes  concern- 
ing divine  things,  and  until  the  holy  habits  of  the  penitent  pre- 
ponderate, and  he  becomes  a  regenerate  being,  a  new  creature  in 

'  Eph.  1  :  17,  18.  'The  eyes  of  your  understanding  being  enlightened 
(T£(^corij^£i'af)  that  ye  may  know  what  is  the  hope  of  his  calling  (i.  e.  may 
know  to  how  great  a  hope  he  has  called  you),  and  what  (how  great)  the 
riches  of  the  glory  of  the  inheritance  of  his  saints.' 

*  1  Cor.  2  :  14.   'For  the  natural  man  receiveth  not  the  things  of  the 
Spirit  of  God ;  for  they  are  foolishness  unto  him :  neither  can  he  know 
them,  because  they  are  spiritually  discerned.' 
10 


110  CONCERNING  NEW  OBEDIENCE.       ArT.  VT. 

Christ  Jesus.  Thus,  throughout  the  whole  work  of  conversioa 
and  sanctification,  man  and  God  are  to  be  co-workers.  God  begins 
the  work  by  sending  us  the  call  through  his  appointed  instrument- 
alities ;  man  is  required  to  use  those  means  with  fidelity,  and  by 
them  his  intellectual  views  are  corrected  and  enlarged ;  and,  whilst 
he  does  so,  God  carries  on  and  finishes  the  work,  by  continuing  to 
bestow  on  his  soul  that  increasing  spirituality,  which  inclines  him 
both  to  will  and  to  do  according  to  the  good  pleasure  of  his  God. 

No  one,  who  perseveringly  and  entirely  disregards  the  call  of 
God,  ever  becomes  the  subject  of  illumination;  because  this  dis- 
regard includes  in  it  the  refusal  to  use  the  means  of  grace  pre- 
scribed in  Scripture,  through  which  alone  the  Holy  Spirit  illumi- 
nates the  mind.  On  the  other  hand,  if  the  sinner  give  heed  to 
the  call  of  God,  to  attend  to  the  things  pertaining  to  his  peace; 
that  is,  if  he  sincerely  search  the  Scriptures,  inquiring,  "  Lord, 
what  wilt  thou  have  me  to  do  V  and  earnestly  striving  to  conform 
to  the  will  of  God ;  he  will  find  his  views  of  divine  things  re- 
markably changed.  His  ideas  of  the  moral  excellence,  especially 
the  holiness  and  benevolence  of  God,  of  the  extent,  spirituality 
and  justice  of  the  divine  law,  of  the  evil  of  sin  in  general,  and 
of  his  own  sinfulness  in  particular,  will  become  vastly  more  clear, 
correct  and  practical.  This  state  of  the  sinner's  mind  is  also 
sometimes  termed  a  state  of  illumination. 

But  this  change  of  vieios,  which  is  the  first  efiect  of  divine^ 
illumination,  will  be  accompanied  by  another  and  equally  striking 
alteration  in  the  state  of  his  feelings.  Viewed  in  this  clearer  and 
more  spiritual  light,  the  moral  excellence  of  the  divine  charact-er 
excites  in  the  illuminated  sinner  feelings  of  love  and  adoration; 
the  law  in  all  its  extent  and  spirituality  appears  just,  salutary  and 
lovely;  whilst  the  depth  of  his  own  depravity,  the  multitude  and 
aggravation  of  his  sins,  and  his  liability  to  the  just  displeasure  of 
God,  excite  in  him  new  feelings  of  remorse,  sorrow  and  foar. 
These  two  eff'ects  of  divine  illumination,  are  produced  in  a  more 
or  less  gradual  manner,  and  usually  keep  pace  with  eacli  other. 
Sometimes  both  these  efi'ects,  so  far  as  they  relate  to  the  sinner's 
own  case,  are  designated  by  the  term  conviction,  whilst  at  others, 
this  name  is  applied  only  to  the  changed  views  of  the  sinner, 
whilst  his  new  feelings  are  denominated  penitence,  or  repentance 
in  its  limited  sense. 


CONVICTION — PENITENCE.  Ill 

III.    Conviction. 

Conviction,  in  the  popular  sense  of  the  term,  may  therefore  be 
defined  to  be  the  new  and  spiritual  views  of  the  awakened  sinner, 
concerning  his  own  sinfulness  and  exposure  to  the  wrath  of  God, 
together  with  feelings  of  deep  concern  for  his  salvation. 

Hullazius  thus  defines  contrition,  which  he  employs  in  a  sense 
nearly  coinciding  with  our  use  of  conviction.  The  former  refers 
more  to  the  sensibilities  of  the  soul ;  the  latter  also  includes  the 
intellectual  state  of  the  sinner's  mind :  "  Contrition  is  a  serious 
and  holy  grief  of  heart,  by  which  the  sinner  detests  his  sins,  as 
seen  in  the  light  of  the  divine  law."     Vol.  II.,  p.  G31. 

These  convictions  for  sin  differ  in  different  persons. 

a)  In  degree  of  clearness  and  pungency.  This  may  be  owing 
1,  to  difference  of  temperament;  2,  to  difference  in  actual  guilt;  3, 
to  different  degrees  of  illumination ;  4,  to  difference  in  the  mode 
of  presenting  the  truth. 

h)  In  duration  prior  to  the  obtaining  of  a  hope.  This  may  be 
owing  to  different  causes.  1.  Those  who  have  been  most  aban- 
doned, and  have  had  very  deep  convictions,  usually  find  it  most 
difficult  to  entertain  a  hope  of  pardon.  2.  Sometimes  it  is  owinw 
to  some  theoretical  error  in  the  person,  who  thinks  he  ought  first 
to  experience  something  which  he  has  not  yet  felt.  3.  At  other 
times  the  cause  of  lingering  convictions  is,  that  the  sinner  reserves 
some  darling  sin,  or  object  of  affection,  which  he  is  unwilling  to 
surrender  to  God.  4.  In  some  instances  the  delay  of  hope  may 
be  owing  to  a  constitutionally  melancholy  temperament.  5.  And 
sometimes  it  may  be  owing  to  the  special  and  sovereign  leadings 
of  God's  Spirit,  for  wise  reasons  unknown  to  us. 

The  cases  of  Lydia  and  the  jailor,  and  perhaps  of  Paul,  were 
not  lingering :  but  these  persons  speedily  surrendered  their  hearts 
to  God,  and  obtained  peace.  Yet,  the  writer  has  noticed  in  his 
pastoral  experience,  that  speedy  hopes,  which  were  not  preceded 
by  deep  conviction,  were  less  durable  and  promising,  than  when 
deep  and  even  protracted  penitence  had  gone  before. 

IV.   Penitence,  or  Repentance. 
Penitence,  or  Repentance  in  its  more  limited    sense,  signifies 
those  feelings  of  sorrow  and  remorse,  excited  in  the  miud  of  an 


112  CONCERNING    NEW   OBEDIENCE.  ArT.  VL 

(awakened)  illuminated  sinner  by  a  consideration  of  his  sinfulneaa 
and  danger.' 

The  Apohgij  to  the  Augsburg  Confession  justly  remarks  :  "But 
we  say,  that  contrition  or  penitence  signifies  the  sincere  terrors  of  a 
conscience  which  perceives  that  God  is  angry  at  sin,  and  grieves 
for  having  committed  it." 

Reinhard :  "Contrition,  or  penitence,  is  intense  sorrow  for 
sins,  of  which  we  feel  conscious." 

These  feelings  of  penitence  are  different  in  degree  according  to 
the  natural  temperament  of  the  individual,  or  his  degree  of  religious 
knowledge,  or  the  degree  of  his  actual  guilt.  When  this  sorrow 
arises  merely  from  a  consideration  of  our  danger,  or  liability  to 
the  divine  wrath,  it  is  termed, 

a)  Legal  repentance,  and  has  nothing  truly  noble  or  hopeful  in 
it.  It  is  the  same  feeling  which  the  impenitent  robber  often  has 
when  he  anticipates  the  speedy  execution  of  the  penalty  of  the  law 
upon  himself. 

But  when  these  feelings  of  remorse  originate  from  a  conviction 
of  our  sinfulness,  of  the  turpitude  of  our  conduct  in  sinning  against 
so  good  a  Grod,  against  our  nearest  and  best  friend,  our  constant 
benefactor ;  they  are  termed, 

h)  Evangelical  repentance,^  and  belong  to  the  noblest  and  roost 
hopeful  exercises  of  the  awakened  mind.  They  imply  a  perception 
of  the  intrinsic  odiousness  of  our  sins,  of  the  beauty  of  holiness, 
of  the  justice  of  our  condemnation,  of  the  spirituality  and  excel- 
lence of  the  divine  law,  and  a  preparation  of  heart  to  understand 
and  appreciate  the  plan  of  salvation  generally. 

'  Acts  2  :  37.  '  Now  •when  they  heard  this  they  were  pricked  in  their 
heart,  and  said  unto  Peter  and  the  rest  of  the  apostles,  JMen  and  brethren, 
what  shall  we  do  ?'  Psalm  32  :  3.  '  When  I  kept  silence,  my  bones  waxed 
old  through  my  roaring  all  the  day  long.' 

"  2  Cor.  7  :  10.  *  For  godly  sorrow  (ifaraSEov  Xirrn,  sorrow  according  to 
God,  i.  e.  God's  will)  woi'keth  a  repentance  (.fteTamiav,  change  of  mind) 
which  needeth  not  to  be  repented  of;  but  the  sorrow  of  the  world  worketh 
death.'  Joel  2:  12,  13.  Luke  15:  21.  'Father,  I  have  sinned  against 
heaven  and  in  thy  sight,  and  am  no  more  worthy  to  be  called  thy  son,'  &c. 


FAITH.  113 

V.  FtiUh. 

Justifying  faith  is  that  voluntary  act  of  the  illuminated  and 
evaugelically  penitent  sinner,  by  which  he  confides  in  the  mercy 
of  God  through  Christ  for  salvation,  on  the  terms  offered  iu  the 
gospel. 

The  term  faith  has  also  several  other  significations  in  the  sacred 
volume,  a)  It  designates  the  Christian  doctrines  themselves, 
(objectively,)  as  in  the  passage,  ''  Earnestly  contend  for  the  faith," 
&c.  6)  It  signifies  mere  historical  belief  of  the  Scriptures,  &c., 
thus,  "the  devils  believe  and  tremble."  This  historical  faith 
must  precede  repentance,  and  has  nothing  in  it  implying  a 
spiritual  change ;  but  it  is  obvious  from  the  above  definition,  that 
a  living  or  saving  faith  can  only  succeed  it.  c)  Sometimes  this 
term  signifies  the  faith  of  miracles.  This  is  a  modification  of  the 
historical  faith,  being  a  firm  conviction  of  the  truth  of  a  promise 
concerning  some  miraculous  event  or  cure.  Such  was  the  faith 
of  the  lame  man  at  Lystra  in  Paul  and  Barnabas.  Acts  14  : 9, 
At  other  times  the  phrase  faith  of  miracles  signifies  an  active 
energy  of  the  mind,  consisting  of  confidence  in  the  co-operation 
of  God,  by  which  the  subject  of  it  himself  could  perform  miracles. 
This  was  peculiar  to  the  age  of  miracles,  and  is  referred  to  by  the 
Saviour  when  he  says,  "  If  ye  have  faith  as  a  grain  of  mustard 
seed,  ye  shall  say  unto  this  mountain.  Remove  hence  to  yonder 
place,  and  it  shall  remove ;  and  nothing  shall  be  impossible  unto 
you.     Matt.  17  :  20.     1  Cor.  13  :  2. 

a)  Justifying  faith  is  a  voluntary  act,  and  therefore  we  find  it 
commanded  as  a  duty.' 

i)  It  can  be  properly  performed  only  by  the  illuminated  and 
Xx\Ay  'penitent ;  because  the  blind  and  unrepenting  sinner  neither 
sees  his  necessity  of  a  Saviour,  nor  feels  a  willingness  to  conform 
his  heart  and  life  to  the  requisitions  of  the  gospel.  His  faith,  if 
he  have  anj',  is  merely  an  historical  belief  of  conclusive  evidence, 
such  as  may  be  possessed  by  immoral  men,  and  even  by  the  devils 
themselves.     The  repentance  requisite  must,  moreover,  be  of  the 

>  'Repent  ye  and  believe  the  gospel  (the  glad  tidings  of  a  Saviour).' 
Mark  1:15.  '  This  is  his  commandment,  that  ye  believe  on  the  name  of  his 
son  Jesus  Christ.'     1  John  3  :  23. 

10* 


114  CONCERNING    NEW   OBEDIENCE.  ArT.  VI. 

evangelical  kind.  His  hfart  must  be  deeply  affected  by  the  niorul 
excellence  of  the  divine  character,  and  his  own  sinfulness,  and 
thus  it  is  that  ''  with  the  heart  man  believeth  unto  righteousness." 
Gerhard :  "  Nor  is  the  Holy  Spirit  willing  to  produce  faith  in 
the  hearts  of  men  instantaneously,  or  by  extravagant  raptures  j 
but  mediately  through  the  preaching,  hearing  and  reading  of  the 
word,  and  meditation  upon  it." 

c)  Its  exact  nature  is  that  of  confidence,  trust  or  reliance  on 
God,  and  is  similar  to  the  confidence  of  a  child  in  au  affectionate 
parent,  or  of  one  friend  in  the  known  character  of  another.  It  in- 
cludes 1)  a  Jcnowledge  or  belief  of  the  character  of  God,  and  espe- 
cially of  the  Saviour  as  deserving  of  our  confidence ;  2)  feelings 
of  approbation  and  delight  in  this  character,  especially  as  developed 
in  the  gospel  plan  of  salvation ;  and  3)  a  volition  to  accept  the 
offers  of  mercy  on  the  terras  proposed,  that  is,  to  act  in  accordance 
with  this  belief  and  feeling,  and  surrender  the  soul  to  God  for 
time  and  eternity. 

Quenstedt:  "  The  three  parts  of  faith  may  be  thus  distinguished  : 
'  Credere  Deum,  credere  Deo,  et  credere  in  Deum,'  that  is,  to  believe 
in  the  existence  of  God;  to  believe  the  truth  of  what  he  has 
declared ;  and  so  to  believe  as  to  love  him,  to  enter  into  him,  to 
adhere  to  him  and  to  be  incorporated  with  his  members." 

d)  Saving  faith  is  accompanied  by  good  works,  by  a  life  of 
holiness  as  the  invariable  fruit  of  the  spirit."  No  man  can  be 
sincere  in  his  professed  reliance  on  the  Saviour,  who  crucifies  him 
afresh  by  voluntary  sins.  Yet  external  reformation  is  not  an 
infallible  evidence  of  saving  faith ;  for  it  may  be  the  result  of 
mere  dread  of  punishment,  or  it  may  spring  from  a  desire  of  being 
reputed  pious,  from  deliberate  calculations  of  self-interest. 

e)  "  Faith  is  the  gift  of  God ;"  because  it  is  He  who  calls,  en- 
lightens, and  convicts  us,  and  enables  us  to  repent  of  our  sins; 
without  any  one  of  which  previous  steps,  justifying  faith  is  impos- 

'  James  2  :  14-17.  'Even  so  faith,  if  it  hath  not  works,  is  dead,  being 
alone. — 18,  20-26.  Seest  thou  how  faith  wrought  with  his  works,  and 
by  works  was  faith  made  perfect  ?' 

Gal.  5  :  22.  '  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long-suffer- 
ing, gentleness,  goodness,  faithfulness  (Trii-Jw,  fidelity.  Tit.  2  :  10.),  meek- 
ness, temperance.     Against  such  things  {raia'jiot')  there  exists  no  law.' 


SANCTinCATION.  115 

sible ;  because  he  affords  us  that  knowledge  of  his  own  character 
and  the  plan  of  salvation,  in  view  of  which  alone  we  can  confide 
in  him  :  and  because,  at  this,  as  well  as  every  other  stage  of  our 
progressive  moral  improvement,  he  never  fails  to  superadd  the 
blessing  of  his  Spirit  to  the  faithful  use  of  the  means  of  grace. 

We  will  add  the  definition  of  Holla z ius  :  '^  Faith  in  Christ  is 
the  gift  of  the  Holy  Spirit,  by  which  the  converted  and  regenerate 
sinner  attains  a  saving  knowledge  of  the  gospel  promise  of  divine 
grace,  remission  of  sins,  and  eternal  salvation,  through  the  atone- 
ment and  merits  of  Christ,  firmly  assents  to  that  promise,  and 
applies  it  to  himself  with  full  confidence,  so  as  to  be  justified  and 
eternally  saved." 

VI.    Sanctijication. 

Sanctijication  is  a  progressive  increase  of  spirituality  of  mind 
and  delight  in  holy  things,  attended  by  a  growing  conformity  to 
the  divine  law  in  our  thoughts,  feelings,  and  actions,  and  an  in- 
creasing ability  to  fulfil  its  requisitions,  wrought  in  the  faithful 
believer  by  the  Spirit  of  God,  through  the  means  of  grace. 

a)  It  is  the  work  of  God's  Holy  Spirit;  as  we  are  abundantly 
taught  in  the  sacred  volume  :  "  Being  sanctified  by  the  Holy 
Ghost."  '  That  same  divine  influence,  which  was  necessary  at  every 
previous  stage  of  this  moral  reformation,  is  no  less  indispensable  here. 
That  same  new  principle  of  spiritualiti/,  which  commenced  in  the 
sinner's  illumination,  and  became  preponderant  in  the  moment  of 
his  regeneration  or  surrender  to  God,  continues  to  be  bestowed  in 
increasing  measures  by  the  Holy  Ghost,  giving  him  a  growing 
delight  in  holy  things,  and  an  increasing  facility  and  zeal  in  the 
discharge  of  every  duty. 

h)  It  is  eftected  through  the  means  of  grace.  The  word,  the 
sacraments,  prayer,  and  all  other  means  of  grace,  together  with  the 
dispensations  of  His  providence,  both  prosperous  and  adverse,  are 
the  principal  instruments,  by  which  the  Parent  of  good  advances 

*  Rom.  15:16.  '  That  I  should  be  the  minister  of  Jesus  Christ  to  the 
Gentiles,  ministering  the  gospel  of  God,  that  the  offering  up  of  the  Gen- 
tiles might  be  acceptable,  (they)  being  sanctified  by  the  Holy  Ghost.' 
1  Thess.  5 :  23. 


116  CONCERNING  NEW  OBEDIENCE.   .     ArT.  VI. 

the  sanctification  of  the  returning  sinner.  Whilst  the  believer  is 
living  in  the  conscientious  use  of  these  means,  and  is  thus  pur- 
suing the  path  of  duty,  the  benign  and  transforming  influence  of 
the  God  of  holiness  is  poured  dov?n  upon  him  from  on  high. 

John  17:17.  'Sanctify  them  through  thj  truili ;  thy  word  is 
truth.' 

Rom.  2:4.  'Or  despisest  thou  the  riches  of  his  goodness,  andyb?'- 
hearance,  and  long-suffering,  not  knowing  (observing)  that  the  good- 
ness of  God  leadeth  (inciteth)  thee  to  repentance  ?  ' 

Heb.  12:  6,  10.  'For  whom  the  Lord  loveth  he  chasteneth,  and 
scourgeth  every  son  whom  he  receiveth.  For  they  (our  earthly 
fathers)  verily  for  a  few  days  chasten  us  after  their  own  pleasure  ; 
but  he  (God),  for  our  profit,  that  we  might  be  partakers  of  his 
holiness.' 

c)  The  fakhful  believer  alone  can  be  the  subject  of  progressive 
change.  Sanctification  is  the  work  of  the  Holy  Spirit  wrought 
through  the  means  of  grace;  but  so  soon  as  the  believer  becomes 
unfaithful  to  his  God,  he  both  neglects  those  means  and  grieves 
away  that  Spirit,  and  therefore  inevitably  interrupts  this  glorious 
work.  Sanctification,  moreover,  implies  an  increase  of  holy  habits 
in  the  soul ;  and  the  strength  of  these  habits  is  augmented  or 
diminished  by  every  individual  act.  To  maintain,  therefore,  that 
sanctification  is  invariably  progressive  in  the  believer,  even  when 
he  relapses  into  sin,  amounts  to  the  repulsive  position  that  acts  of 
sin  confirm  our  habits  of  holiness. 

That  the  co-operation  of  the  sinner,  by  the  faithful  use  of  the 
means  of  grace,  is  essentially  necessary  to  the  progress  of  this 
work,  is  also  clearly  taught  in  Scripture;  where  sanctification 
itself  is,  in  this  sense,  even  represented  as  the  work  of  the  believer 
himself.  "  Dearly  beloved,"  says  Paul  to  the  Corinthians,  "  let 
us  cleanse  ourselves  from  all  filthiness  of  the  flesh  and  spirit,  per- 
fectinf/  holiness  in  the  fear  of  the  Lord."  ' 

cl)  This  gracious  change  itself,  as  witnessed  in  the  believer, 
consists  also  in  increasing  conformity  to  the  law  of  God  and  ability 
to  fulfil  its  requisitions.  The  believer's  knowledge  of  God  and 
divine  things  is  expanded  by  the  habitual  study  of  revealed  truth; 
is   corrected  by  being  brought  into  contact  with  the  infallible 

'  2  Cor.  7  :  1.     Rom.  12 :  1.     Heb.  12 :  1.     Eplies.  4  :  22,  &c. 


SANCTIFICATION.  117 

word;  is  rendered  more  spiritual  and  vivid  by  the  vouchsafed 
influence  of  the  Holy  Spirit.  Col.  1  :  9.  His  feelings  on  the 
grand  subject  of  salvation,  on  the  character  and  interests  of  the 
Redeemer's  kingdom,  become  more  ardent  and  intense.  No  sub- 
ject lies  nearer  to  his  heart  than  the  glory  of  his  God,  his  own 
eternal  welfare,  and  that  of  his  fellow-men.  The  Saviour  acquires 
increasing  preciousness  to  bis  soul ;  he  perceives  in  him  the  chief 
among  ten  thousands,  one  altogether  lovely;  and  as  the  heart 
panteth  after  the  water-brook,  so  does  his  soul  long  for  Grod, 
Accordingly,  the  tenor  of  all  his  actions,  too,  evinces  an  increasing 
conformity  to  the  divine  law.  His  determination  to  live  for 
eternity  and  God,  acquires  increasing  strength  and  regularity, 
whilst  he  labours  to  lay  aside  every  weight,  and  the  sin  that  doth 
most  easily  beset  him,  and  run  with  alacrity  the  race  set  before 
him. 

But,  as  he  advances  in  this  process,  he  also  finds  his  strength 
increasing.  Before  his  clearer  and  more  spiritual  vision  of  eternal 
and  divine  things,  the  toys  and  baubles  of  this  world  dwindle  into 
insignificance,  and  comparatively  lose  their  tempting  power.  He 
finds  himself  strengthened  with  might  in  the  inner  man,  and 
from  a  new-born  babe  he  is  gradually  growing  up  to  the  measure 
of  the  stature  of  a  perfect  man  in  Christ.^ 

Calovius :  "  Sanctification  is  the  work  of  the  Holy  Trinity,  by 
which  he  consecrates  us  in  soul  and  body  as  his  temple,  filling  us 
with  all  manner  of  virtues,  expelling  from  us  every  species  of  vice, 
and  bestowing  upon  us  the  grace  of  God  and  the  kingdom  of 
heaven." 

The  question  whether  the  believer  can  attain  absolute  perfection 
in  this  world,  is  discussed  in  Article  XII.  of  the  Confession. 

•Eph.  4:  13. 


118 


OF   THE   CHURCH. 


Art.  VII. 


ARTICLE  VIL— OF  THE  CHURCH. 


VII.    Of  the  Church. 

They  likewise  teach, 
that  there  loill  always  he 
one  holy  church.  The 
church  is  the  congrer/ation 
of  the  saints,  in  ivhich  the 
gospel  is  correctly  taught, 
and  the  sacraments  are 
properly  administered. 
And  for  the  true  unity  of 
the  church  nothing  more 
is  required,  than  agree- 
ment concerning  the  doc- 
trines of  the  gospel,  and 
the  administration  of  the 
sacraments.  Nor  is  it 
necessary,  that  the  same 
human  traditions,  that  is, 
rit-es  and  ceremonies  in- 
stituted hy  men,  should  he 
everywhere  observed.  As 
Paul  says :  ^  One  faith, 
one  haptism,  one  God  and 
Father  of  all,'  S^c. 


VII.    De  Ecclesia. 

Item  docent,  quod  una 
sancta  ecclesia  perp)etud 
mansura  sit :  Est  autem 
ecclesia  congregatio  sancto- 
rum, in  qua  evangelium 
rect^  docetur,  et  recte  ad- 
ministrantur  sacramenta. 
Et  ad  veram  unitatem  ec- 
clesice  satis  est,  consentire 
de  doctrind  evangelii  et  ad- 
m inistratione  sacra mento- 
rum.  Nee  neccsse  est 
uhique  esse  similes  tradi- 
tiones  humanas,  sen  ritus 
aut  ceremonias  ah  homi- 
nibus  institutas.  Sicut 
inquit  Paidus :  Una  fides, 
unum  haptisma,  unus 
Deus   et   Pater  omnium, 

6fG. 


WHAT   THE   CHURCH   IS. 


119 


ARTICLE  VIII.— WHAT  THE  CHURCH  IS. 


VIII.    What  the  Church  is. 

Although  the  church  is 
propei'ly  a  congregation 
of  saints  and  true  be- 
lievers;  yet  as,  in  the 
jpresent  life,  many  hypo- 
crites and  iviched  men 
are  mingled  loith  them,  it 
is  lawful  for  us  also  to 
receive  the  sacraments, 
lohen  administered  hy  un- 
converted men,  agreeably 
to  the  declaration  of  our 
Saviour,  '  that  the  Scribes 
and  Pharisees  sit  in 
Moses"  seat,'  6fC.  And  on 
account  of  the  appoint- 
ment and  command  of 
Christ,  both  the  word  and 
sacraments  are  efficacious, 
even  ivhen  administered 
by  wicked  men. 


VIII.    Quid  sit  Ecclesia. 

Quanquxxm  ecclesia 
proprle  sit  congregatio 
sanctorum,  et  vere  creden- 
tium  ;  tamen,  cum  in  hac 
vita  midtl  hypocrltce  et 
mall  admlxtl  slnt,  licet 
uti  sacramentls,  quce  per 
ma  los  adminlstrantur, 
juxta  vocem  Chrlstl. 
Sedent  scrlbce  et  pharlscei 
in  cathedra  Moysls,  c^-c. 
Et  sacramenta  et  verbum 
propter  ordliuiilonem  et 
mandatum  Chrlstl  sunt 
efficacla,  etlamsl  per  ma- 
los  eyJiibeantur, 


They  condemn  the  Do- 
natlsts  and  snch  like,  ivho 
denied  that  it  is  lawful  to 
maheuseof  the  ministry 
of  wlclced    men    in    the 


Damnant  Donatlsfas 
et  similes,  qui  negabant 
llcere  uti  ministerio  malo- 
rum  in  ecclesia,  et  sentle- 
bant,  mmisterluni   malo- 


120  WHAT  THE  cnuRcn  IS.  Art.  YITT. 

church,  and  who  thought     rum    inutile  et   inefficax 
the  ministry  of  such  use-     esse. 
less  and  luitlwut  efficacy. 

I.     Of  the  Nature  of  the   Church. 

"  There  will  always  he  one  holy  church.'^  —  The 
words  used  both  in  the  Old  and  New  Testament  to  designate 

''church"  (7np,  and  ixxx-zj^ia),  are  general  terms  employed  to 
designate  assemblages  of  persons,  whether  convened  for  secular  or 
sacred  purposes.  In  the  New  Testament,  the  word  has  three 
significations : — 

1)  The  general  invisible  church  of  all  true  believers,  in  heaven 
and  on  earth. 

Heb.  12  :  23.  '  To  the  general  assembly  and  church  of  the  first- 
born, which  are  written  in  heaven,  and  to  God  the  Judge  of  all,  and 
to  the  spirits  of  just  men  made  perfect.' 

Col.  1 :  18.  'And  he  is  the  head  of  the  body,  iJie  church  ;  who  is 
the  beginning,  the  first-born  from  the  dead  ;  that  in  all  things  he 
might  have  the  pre-eminence. — 24.  AVho  now  rejoice  in  my  suSerings 
for  you,  and  fill  up  that  which  is  behind  of  the  afilictions  of  Christ 
(for  Christ's  sake)  in  my  flesh,  for  his  body's  sake,  which  is  the 
church.' 

2)  The  visible  chiirch  general. 

Rom.  IG  :  23.  'Gaius  mine  host,  and  of  the  whole  chtirch,  saluteth 
you.' 

1  Cor.  12:  28.  'And  God  hath  set  some  in  the  church;  first,  apos- 
tles; secondarily,  prophets;  thirdly,  teachers;  after  that,  miracles; 
then  gifts  of  healings,  helps,  governments,  diversities  of  tongues.' 

3)  A  particular  local  or  visible  church.  There  are  no  less 
than  thirty-five  local  churches  named  in  the  New  Testament,  such 
as  that  of  Jerusalem,  Acts  1:8;  Damascus,  ch.  9  :  10;  Cesarea, 
10  :  18  ;  Antioch,  11 ;  Corinth,  18  ;  Ephesus,  19  ;  &c. 

Various  definitions  have  been  given  of  the  church,  as  men  have 
difi"ered  in  their  views  of  the  nature,  powers,  and  relations  of  this 
most  important  of  all  associations  amongst  men. 

Calovius :  "  The  (invisible)  church  is  the  assembly  of  believers 


DEFINITIONS    OP   THE   CHURCH.  121 

cnllocto(3  together  under  one  head,  Christ,  which  is  nourished  and 
preserved  by  the  same  means  unto  eternal  life/' 

IluUazius:  "The  church  may  be  considered  in  a  two-fold 
aspect :  o)  More  strictly  or  properly  (invisible)  for  the  assembly 
of  the  saints,  united  by  faith  to  Christ,  their  head,  and  constituting 
one  mystical  and  living  body,  li)  More  loosely,  the  church 
(visible)  is  the  assembly  of  the  called,  made  up  of  true  believers 
and  saints,  mixed  with  hypocrites  and  wicked  men,  who,  however, 
profess  the  same  faith." 

The  church,  viewed  as  visible  and  invisible,  is  thus  defined  in 
the  Formula  of  the  General  Synod  : — 

I.  "  The  true  or  invisible  cliurcli  of  Christ  is  the  collective 
hody  of  all  those  of  every  reli</ious  denomination  in  the  ivorld, 
who  are  in  a  state  of  grace  (i.  e.,  are  not  in  a  state  of  nature,  but 
are  regenerate  believers  iu  Christ). 

II.  "  The  VISIBLE  church  is  the  collective  body  of  those  who 
profess  the  Christian  religion,  consisting  of  all  those  loho  have 
been  admitted  to  membership  by  baptism,  and  have  not  been  de- 
prived of  it  by  excommunication." 

The  division  of  the  church  into  visible  and  invisible  was  indeed 
not  wholly  unknown  before  the  Reformation  of  the  sixteenth  cen- 
tury; yet  it  was  specially  urged  by  the  reformers  in  the  contro- 
versy with  the  papists,  who,  to  prove  their  church  the  true  one, 
maintained  "  that  there  is  but  one  church  (the  visible)  on  earth, 
wliieh  embraced  all  the  members  of  the  (Romish)  church,  whether 
pious  or  impious,  and  which  will  infallibly  secure  salvation  to 
them  all,  provided  they  obey  the  priests,  and  perform  the  outward 
rites  of  her  religion." 

As  a  definition  of  the  visible  church,  such  as  it  was  intended  to 
be,  according  to  the  design  of  its  Founder,  and  as  embodying  the 
essential  features  of  the  church,  we  would  propose  the  following 

•»  Analytic  Definition  of  the  Church.  ^— 

"  The  visible  church  of  Christ  is  a  divinely  appointed  institu- 
tion, or  society,  consisting  of  all  those  who,  having  heard  and 
accepted  the  gospel  invitation,  have  professed  Christ  by  baptism 
and  associated  themselves  into  different  local  societies  (together 
with  their  children'),  for  mutual  edification  and  the  better  attain- 
11 


1"22  WHAT  TiiK  fitmnoii  is.  Akt.  VIH. 

iiiL'iit  of  the  ends  of  the  Christian  institution;  to  whom  Christ  has 
confided  the  ministry,  the  %oord,  and  sacraments,  as  means  of 
grace,  possessing  intrinsic  adaptation  and  injlubice,  but  neverthe- 
less not  effectual  loWiout  the  aid  of  the  Holy  Spirit;  to  which 
means  of  grace  the  influences  of  his  Spirit  are  ordinarily  confined, 
and  the  sincere,  faithful,  and  persevering  use  of  which  he  will,  in 
his  own  time,  sooner  or  later,  invariably  bless  to  the  conversion, 
sanctification  and  salvation  of  the  soul ;  without  the  pale  of  which 
society  no  one,  who  has  heard  the  gospel  call,  can  ordinarily  he 
saved." 

This  definition,  impressed  on  the  memory  of  the  reader,  and  re- 
flected on  till  fully  understood,  will  contribute  much  to  a  clear 
apprehension  of  the  nature  and  importance  of  the  church  of  God, 
and  its  relation  to  the  conversion  of  souls  and  the  plan  of  salvation 
in  general. 

Properly  speaking,  the  visible  and  invisible  churches  are  not  to 
be  regarded  as  two  difierent  bodies;  but  as  one  institution  or  asso- 
ciation, viewed  in  different  lights,  or  from  different  stand-points,  as 
external  or  internal,  as  visible  or  invisible,  as  ideal  or  real ;  and 
when  the  external,  the  visible,  the  real,  is  what  according  to  the 
law  of  Christ  it  ought  to  be,  it  will  coincide  with  the  former,  and 
both  be  personally  identical. 

II.  Different  Forms  of  Church  Orc/anization. 

^^Nor  is  it  necessary  that  the  same  rites  and  cere- 
monies, instituted  hy  men,  shoidd  he  everywhere 
observed." 

The  church  of  God  has  had  different  forms  of  organization  and 
development  in  different  ages  of  the  world,  viz. :  the  Adamic,  the 
Patriarclial,  the  Mosaic,  or  Levitical,  and  the  Christian. 

Under  the  Christian  economy  subordinate  diversities  have 
arisen,  and  different  organizations  have  been  adopted  in  regard  to 
those  rites,  ceremonies,  and  modes  of  government  and  discipline, 
not  determined  in  God's  word. 

The  most  simple  elements  of  a  church  are  happily  specified  in 
the  articles  of  our  Confession,  now  under  consideration,  whore  it 


DIFFERENT    FORMS    OF    CHURCH    ORGANIZATION.  123 

is  represeuted  as  "an  association  of  professed  believers,  among 
whom  the  word  of  God  is  correctly  taught,  and  the  sacraments  are 
properly  administered."  Yet,  every  such  association  had,  and 
must  have,  some  rules  and  regulations  as  the  basis  of  their  cohe- 
rence. These  have,  with  the  exception  of  general  principles  and 
a  few  specific  provisions,  been  left  by  the  Saviour  and  his  apostles 
to  the  wisdom  and  experience  of  the  churches  in  different  ages,  to 
be  modified  accordiug  to  the  peculiar  circumstances  of  the  age  and 
country.  To  the  simple  forms  of  Independent,  Congregational 
government  of  the  primitive  Christian  churches,  as  described  in 
the  New  Testament,  various  additions  have  been  made  by  men  in 
different  ages,  until  we  see  different  systems  of  church  government 
fully  developed,  such  as  the  Papal,  the  Episcopal,  the  Presbyte- 
rian, the  present  Congregational,  and  the  Eclectic,  or  Americo- 
Lutheran,  holding  the  middle-ground  between  the  preceding  two. 

The  Romish  church  is  not  only  radically  corrupt  in  her  system 
of  government,  by  which  the  simple  republican  government  of  the 
New  Testament  is  converted  into  a  perfect  universal  despotism ; 
but  also  so  heretical  in  doctrine,  that  the  Reformers  felt  bound  to 
renounce  her  communion,  and  to  direct  much  of  their  labor  in  the 
pulpit  and  from  the  press  to  the  refutation  of  her  heresies.  In 
our  Confession,  this  subject  will  meet  us  repeatedly  again. 

The  Ep)iscopal  church,  although  in  general  pure  in  doctrine, 
has  retained  so  many  of  the  objectionable  forms  and  ceremonies  of 
popery,  that  her  pious  members  are  in  danger  of  having  too  large 
a  portion  of  their  attention  diverted  from  the  spirituality  of  true 
religious  worship,  and  her  unconverted  ones  of  settling  down  satis- 
fied witli  this  prescribed  and  stereotyped  routine,  thus  mistaking 
the  form  of  godliness  for  its  power. 

''  The  Service  Book  of  the  American  Episcopal  Church  is  the 
same,  with  slight  alterations,  as  that  used  by  the  Church  of  Eng- 
land ;  and  the  English  Book  is  chiefly  compiled  from  Popish  Ser- 
vice Books.' 

"Hence    the    Jesuit,  Dr.  Carrier,  declared:     'The    Common 

'  See  Ncal's  Puritans,  vol.  i.,  pp.  95,  96.  De  Laune's  Plea,  pp.  47,  52. 
History  of  Congregationalism,  pp.  205,  206. 


1-4  WHAT    THE    CHURCH    IS.  ArT.  VIII. 

J'niyer  and  Catechism  [of  the  Church  of  England]  contain  nothing 
contrary  to  the  Romish  service.' '  Bishop  Montague  asserted  : 
'  that  our  [the  English]  service  is  the  same  in  most  things  with 
the  Church  of  Rome ;  and  that  the  differences  are  not  so  great 
that  we  should  make  any  separation.'  -  The  order  of  the  institu- 
tion of  priests  and  deacons  is  substantially  the  same  in  the  Romish, 
English,  and  American  Episcopal  Churches.  Their  rites  and 
ceremonies  in  public  worship  are  strikingly  alike ;  they  stand,  and 
sit,  and  kneel  together;  their  confessions  and  absolutions,  their 
Pater  Nosters,  Gloria  Patri,  Litanies  and  Responses  substantially 
agree  together.  Their  method  of  rehearsing  the  Ten  Command- 
ments, and  of  reading  the  Psalms  by  alternating,  is  similar.  Many 
of  the  Collects,  Lessons,  &c.,  of  the  English  and  American  Epis- 
copal Churches,  are  either  word  for  word  from  the  Romish  Ser- 
vice Books,  or  agree  in  substance.  Their  saints'  days  and  holy 
days,  their  fasts  and  feasts,  fixed  and  movable,  are  taken  from  the 
Calendar  of  Rome. 

''  This  conformity  of  the  English  service  to  the  Roman  ritual 
seems  not  to  have  arisen,  originally,  from  any  love  for  Popery,  but 
from  a  fear,  on  the  part  of  the  early  English  Reformers,  of  doing 
violence  to  public  prejudices,  by  a  sudden  and  entire  overturn  of 
all  the  consecrated  religious  associations  of  the  people ;  and  a  hope 
and  expectation  of  drawing  in  the  Papists  to  a  conformity  with 
the  Reformed  Church  of  England.^ 

"And  for  some  time  their  anticipations  seem  to  have  been 
realized.  The  Papists  continued  to  attend  the  English  service, 
until  his  Holiness,  despairing  of  the  recovery  of  his  sujiremacy 
by  fair  means,  interdicted  the  practice,  and  excommunicated 
Elizabeth.  But,  so  imposing  were  the  services  of  the  English 
cathedrals,  in  the  days  of  Elizabeth,  that  the  very  messengers 
of  the  Pope  declared,  '  that  they  wondered  the  Pope  should  be  so 

'  See  De  Laune's  Plea  for  the  Non-Conformists,  p.  48. 

^  Ibid,  and  Neal's  Puritans,  vol.  ii.,  pp.  164—342. 

"  Stillingfleet,  in  his  "  Irenicum,"  asserts  this  unequivocally;  .and  com- 
mends the  Pieformers  for  their  policy.  He  e.ills  the  English  Liturgy  "a 
bail"  for  the  Papists.     See  pp.  122,  123,  2d  ed.,  1662. 


EPISCOPAL   ORGANIZATION.  125 

ill  informed  and  advised  [as]  to  interdict  a  Prince,  whose  service 
and  ceremonies  so  s^mholizc  with  his  own.' ' 

"And  it  is,  I  believe,  a  well  supported  assertion,  that  Pope 
Pius  V.  and  Gregory  XIII.  both  oflfered  to  confirm  the  English 
Liturgy,  on  condition  that  Elizabeth  would  acknowledge  the  su- 
premacy of  Rome.^  Thus  stood  church  matters  in  the  days  of 
Elizabeth. 

"  Some  alterations  were  made  in  the  Prayer  Book  by  James  I. 
and  some  by  Charles  II. ;  '  yet,  so  as  the  main  body  and  essentials 
of  it  (as  well  in  the  chiefest  materials,  as  in  the  frame  and  order 
thereof,)  have  still  continued  the  same  unto  this  day.'  This  was 
said  in  the  preface  to  the  Prayer  Book,  in  the  days  of  Charles  II. 
(1661),  and  is  equally  true  now;  for  no  alterations  have  since  been 
made  in  the  English  Book  of  Common  Prayer. 

"And  the  objections  to  the  'main  body  and  essentials'  of  the 
English  Common  Prayer  Book  (that  they  are  borrowed  from 
Popery,  and  cause  the  English  church  to  symbolize  with  Popery,) 
lie  with  full  weight  against  the  'chiefest  materials'  of  the  Common 
Prayer  Book  of  the  Protestant  Episcopal  Church  in  the  United 
States  of  America;  for  in  most  essential  points  and  particulars  the 
two  books  are  alike. ^ 

'  Hume's  England,  vol.  ii.,  cli.  38,  p.  572.  Alb.  ed.,  and  vol.  iii.,  ch.  40, 
p.  69.  Neal's  Puritans,  vol.  i.,  p.  273.  De  Laune,  p.  49. 
.  "■  De  Laune,  p.  48.  Neal,  vol.  i.,  pp.  202,  also  191,  192.  Neal  says, 
Pius  IV. ;  but  this  must  be  a  mistake  or  misprint ;  for  he  says  the  oifer 
was  made  in  1570,  but  Pius  IV.  died  166G. —  See  Hume,  ut  sup.,  and 
Mosheim  Ecc.  Hist.,  vol.  iii.,  pp.  91,  92,  Harper's  ed. 

"  According  to  the  Eev.  Mr.  Boyle,  of  Boston,  a  distinguished  clergy- 
man of  the  Protestant  Episcopal  Church,  the  Service  Book  of  the  Ameri- 
can Episcopal  Church  differs  from  the  English  in  the  following  particu- 
lars: (1)  "A  shorter  form  of  absolution  is  alloiced,''  though  "the  English 
one  is  most  generally  recited  in  divine  service."  (2)  "  The  Athanasian 
creed  is  omitted,"  .  .  (3)  "  In  the  office  of  Baptism,  the  sign  of  the  cross 
may  be  dispensed  with,  if  requested."  .  .  (4)  "The  marriage  service  has 
been  considerably  abridged."  (5)  "  In  the  general  service,  some  expres- 
sions in  the  English  Prayer  Book  .  .  are  altered  or  omitted."  (6)  "A 
change  was,  of  course,  made  in  the  Prayers  for  Rulers."  ...  (7)  "And 
there  may  be  a  few  other  verbal  differences  of  minor  importance." — 
Abridged  from  an  article  in  Enc.  Religious  Knowledge  on  Prot.  Episcopal 
Church  in  the  United  States. 
11* 


126  WHAT   THE   CHURCH   IS.  ArT.  VIII. 

"  Regarding  Popery  as  the  '  mystery  of  iniquity/  the  grand  de- 
vice of  Satan  to  overthrow  the  church  of  God,  we  cannot  but  con- 
sider all  symbolizing  with  this  system  of  abominations  as  alike 
unscriptural  and  dangerous. 

"  That  this  complicated  and  peculiar  ritual  of  the  Episcopal 
Church  is  not  required  by  the  New  Testament,  our  only  infallible 
guide,  will  sufficiently  appear  on  the  most  cursory  examination  and 
comparison. 

"That  these  things  in  the  Episcopal  Church  are  of  dangerous 
tendency,  is  sufficiently  evident  to  our  minds  from  the  history  of 
English  Episcopacy.  Repeatedly  has  the  Church  of  England  been 
brought  to  the  very  verge  of  Popery.  And  at  this  very  moment 
her  Protestantism  is  most  seriously  threatened  by  this  symbolizing 
with  Popery,  which  her  own  Prayer  Book  sanctions  —  yea,  requires 
in  her  members." ' 

The  Presbyterian  church  has  happily  rejected  all  the  remnants 
of  Popery,  and  has  developed  the  elementary  principles  of  organi- 
zation and  government  of  the  New  Testament  churches  into  Pres- 
byteries, Synods,  and  General  Assembly,  all  definitely  organized, 
and  convening  statedly  as  courts  of  appellant  and  ascending  juris- 
diction. 

The  Congregational  churches  have  adhered  more  closely  to  the 
simple,  free,  and  independent  government  found  in  the  New  Tes- 
tament, by  which  each  church  with  its  pastor  has  entire  and  final 
jurisdiction  over  itself;  although  advisory  councils,  termed  asso- 
ciations, consociations,  and  councils,  with  purely  advisory  powers, 
are  held  in  imitation  of  the  council  of  Jerusalem. 

The  Americo-Lutheran  church  has  pursued  a  middle  course, 
having  in  addition  to  the  council  of  each  local  church,  district 
Synods  and  a  General  Synod,  meeting  statedly,  but  possessing  so 
far  as  Synods  and  General  Synod  are  concerned,  chiefly  advisory 
powers.  Yet  in  certain  cases  our  Synods  justly  possess  the  power 
of  excluding  either  ministers  or  churches  from  their  connection, 
for  violating  Synodieal  regulations  or  refusing  to  submit  to  Syno- 
dical  decisions.  The  history  of  the  Synods  and  churches,  con- 
nected with  our  General  Synod  in  this  country,  during  the  last 

'  See  "runcLard's  View,"  &c.,  p.  225,  &c. 


AMERICAN    LUTHERAN   CHURCH.  127 

third  of  a  century,  affords  most  gratifying  evidence,  that  our  sys- 
tem is  not  only  congenial  to  the  principles  of  our  free  civil  insti- 
tutions, but  also  well  calculated  to  secure  the  blessing  of  God  and 
the  rapid  progress  and  best  spiritual  interests  of  the  Redeemer's 
kingdom. 

Eclecticism  of  the  American  Ltitheran  Church. 

This  American  system  of  Lutheran  organization,  was  of  grarlual 
growth.  Our  fathers,  firmly  attached  to  the  principles  of  the  Ar- 
ticle under  consideration,  "  that  the  unity  of  the  Church  does  not 
require,  that  the  same  rites  and  ceremonies,  instituted  by  men, 
should  be  everywhere  observed,"  began  at  the  very  commence- 
ment of  their  labors  in  this  country  to  organize  the  church,  in 
matters  left  free  in  Scripture,  in  accordance  with  the  principles  of 
our  civil  institutions,  and  the  altered  circumstances  and  habits  of 
this  country. 

1)  la  regard  to  Liturgij.  For  about  twelve  years  they  had 
used  no  liturgy  in  ordinary  worship.  But  in  order  to  preserve 
substantial  uniformity  in  outward  forms,  they  composed  one  in 
1754.     Say 

Muhlenberg,  Brunholtz  and  Hanclschuh,  "  We  found  it  neces- 
sary for  present  use  to  compose  a  short  directory  for  worship 
(Agende  or  Kirchenordnung)  for  the  sake  of  unity  (uniformity) 
in  the  ceremonies  of  public  worship.  We  adapted  it  to  the  cir- 
cumstances of  our  congregations  xvhich  had  come  from  different 
parts  of  Germany.  We  took  as  a  basis  the  Directory  of  the 
German  Lutheran  Church  at  Savoi/  in  London,  as  ice  had  no 
other  at  hand."  (Hall.  Nach.  p.  675.)  This  liturgy  of  the 
American  Fathers  was  not  half  as  long  as  that  of  our  General 
Synod;  and  they  abounded  in  extemporaneous  prayer,  even  beyond 
our  present  custom.  (See  the  author's  Hist,  of  Am.  Luth.  Church, 
p.  107,  108). 

2)  They  rejected  a  number  of  the  festivals,  which  they  had 
been  accustomed  to  observe  in  the  Lutheran  Church  in  Germany, 
and  retained  only  those  now  observed  by  us  in  our  churches  re- 
lating to  the  grand  fundamental  facts  of  Christianity,  viz.,  Christ- 
mas (New  Year),  Good  Friday,  Easter,  Ascension-day  and  Whit- 
suntide.    (See  Hist,  of  Am.  Luth.  Cli.  p.  103.) 


128  WHAT   THE   CHURCH   IS.  ART.  VIII. 

o)  They  introduced  Sijnodical  meetings,  consisting  of  ministers 
and  lay  delegates,  similar  to  those  practised  by  several  of  the  sister 
denominations  around  them.     In  Germany  these  were  unknown. 

''  It  is  necessary  (say  they,)  in  order  that  the  servants  of  one 
master  and  laborers  in  one  vineyard,  may  become  acquainted  with 
each  other,  may  become  more  closely  united  in  love,  and  in  mutual 
consultation  concerning  the  best  interests  of  the  church  (ecclesiae 
plantandae,)  and  the  propagation  of  the  Christian  religion.  They 
are  useful,  in  order  that  each  individual  may  communicate  the 
grace  and  gift  he  has  received,  for  the  common  good,  —  that  they 
may  encourage,  admonish,  and  comfort  each  other,  and  decide 
cases  of  conscience, — that  they  may  make  known  to  each  other  in 
love,  simplicity,  meekness,  and  humility,  their  personal  faults,  of 
which  they  themselves  might  not  be  aware, — and  remove  all  con- 
tention and  jealousy ;  because  a  house  divided  against  itself  can- 
not stand,  and  harmony  among  ministers  of  the  same  denomina- 
tion, (and  we  would  add,  of  all  fundamentally  orthodox  churches,) 
*  makes  a  great  impression  upon  friends  and  foes.' "  (^Ilall.  JSfach. 
p.  S57.) 

4)  They  introduced  Special  Conferences  also.  This  was  done 
as  early  as  1772,  and  their  design  is  thus  described  by 

Br.  Hehnutli :  "A  Conference  is  to  be  held  once  every  three 
months,  to  be  attended  only  by  those  ministers  who  reside  nearest 
together,  and  they  diifer  from  the  General  Conference  (the  Synod) 
in  this,  that  their  object  is  not  mainly  to  attend  to  the  external 
affairs  of  the  congregation,  but  to  aim  at  edification  and  at  im- 
provement in  brotherly  love.  The  contiguous  brethren  in  the 
upper  part  of  Pennsylvania  (Lancaster  Co.,  &c.)  are  Messrs. 
Kurtz,  sen.,  Kurtz,  jun.,  Krug,  Wildbahn,  Enderlein,  Fred.  Miih- 
lenberg  and  myself.  We  held  our  first  meeting  in  a  village  called 
New  Holland,  and  spent  our  time  in  a  truly  brotherly  manner.  Each 
brother  proposed  something,  which  tended  to  edification  or  instruc- 
tion, and  which  was  made  the  subject  of  prayer."  (^Hall.  Nach.  p. 
1339.)  For  the  present  regulations  for  Special  Conferences,  see 
the  Formula  of  Gov.  and  Discipline,  Chap.  XVI. 

5)  They  introduced  Church  Discipline,  a  thing  almost  unknown 
in  Germany.  There,  as  is  well  known,  the  unhappy  union  of 
Church  and  State,  has  almost  entirely  defeated  all  efforts  at  dis- 


OFFICERS    OF    THE    CHURCH.  129 

cipline.  But  Muhlenberg  and  his  coadjutors  saw  the  error  and 
determined  to  reform. 

In  1762,  a  system  of  church  discipline  was  introduced  by  the 
Philadelphia  church,  highly  respectable  in  the  standard  of  Chris- 
tian propriety  assumed.'  One  based  upon  similar  principles  was 
adopted  by  the  church  in  Lancaster;  but  Dr.  Helmuth,  at  that 
time  pastor,  complains  in  1772,  of  great  difficulty  in  enforcing  it.^ 

In  1784,  it  was  resolved  at  a  synodical  meeting,  that  all  com- 
municants who  had  been  guilty  of  licentiousness,  should  be  re- 
quired to  make  public  confession  of  their  sin,  or  be  excluded  from 
church  privileges.' 

But  these  fathers  unhappily  failed  to  adopt  any  uniform  general 
system,  based  upon  scriptural  principles.  Nor  did  they  print  the 
resolutions  actually  adopted,  for  general  circulation  among  the 
people.  Thus  they  lost  the  influence  which  education  and  public 
sanction  would  have  given  to  the  discipline  they  actually  adopted, 
and  as  their  members  had  never  been  accustomed  to  any  disci- 
pline in  Germany,  and  were,  therefore,  peculiarly  difficult  to 
control,  the  discipline  was  soon  partially  relaxed  and  in  the  course 
of  time  almost  totally  neglected. 

III.    Officers  of  the  Church. 

The  officers  of  the  church  are  1)  Ministers,  commonly  called 
in  N.  Test,  elders,  and  bishops,  and  sometimes  apostles,  prophets, 
evangelists,  pastors  and  teachers;'*   just  as  amongst   us,  pastors, 

'  Hallische  Nachrichten,  p.  963.      '  Ibid,  p.  1345.      =■  Ibid,  p.  1458. 

*1  Cor.  12  :  28;  Ephes.  4  :  11.  The  Lutheraa  church  has  alwnys 
maintained  the  primitive  parity  of  the  ministry,  although,  on  grounds 
of  human  expediency,  various  forms  of  imparity  are  practised  in  Europe. 
In  Denmark  the  Luth'eran  church  has  diocesan  bishops,  and  in  Sweden, 
also  an  archbishop.  In  Germany,  imparity  is  practiced  under  the  names 
of  Superintendent,  General  Superintendent,  Pi-telat,  Consistorialratli, 
Decan,  Archidiaconus,  &c.,  &c. 

In  our  American  church,  the  preference  for  parity  seems  to  be  general, 
and  the  contrary  experiment  of  the  Pennsylvania  Synod  by  establlshinc 
an  inferior  order  of  ministers,  called  "  Ca/eche/en,"  in  1815,  was  aban- 
doned in  1823.  See  minutes  of  Pennsylvania  Synod  for  1815,  p.  11,  vol. 
II ,  of  "  Evang.  Magazine"  for  1815. 


180  WHAT    THE    CHURCH    IS.  ArT.   VIII. 

ministers,  evangelists,  missionaries,  theological  professors,  &c.,  and 
2)  A  class  of  lay  officers,  the  Deacons. 

Of  ministers  all  that  is  requisite  has  been  said  under  Article  V., 
which  specifically  treats  of  them. 

The  deacons  of  the  N.  Test,  were  elected  for  the  purpose  of 
relieving  the  apostles  from  the  duty  of  serving  at  tables  and  dis- 
tributing alms.  Acts  6  :  1-6.  Deacons  are  therefore  lay  officers, 
distinctly  appointed  for  the  performance  of  temporal  ministrations, 
and  not  to  preach  the  gospel.  If  we  find  some  of  these  deacons 
at  a  later  day  employed  in  preaching,  the  natural  presumption  is, 
that  "  having  used  the  office  of  a  deacon  well,  they  (as  Paul  tells 
us)  purchased  to  themselves  a  good  degree  {^a.^p.ovxa.'Kov,  a  respectable 
standing),"  1  Tim.  3  :  13,  and  were  advanced  to  the  ministry. 

Lot/  elders  are  elected  in  some  churches  as  the  representatives 
of  the  church  members,  to  perform  duties  originally  devolving  on 
the  whole  church.  See  Formula  of  Gov.  and  Dis.  of  Gea.  Synod, 
Chap.  III.  sect.  6. 

IV.  Riylits  and  Duties  of  the  Church. 

a)  Every  Christian  church  or  congregation  of  professed  be- 
lievers, has  the  right  to  elect  its  own  officers,  its  minister  (elder  or 
bishop),  its  deacons,  &c.  This  power  in  its  application  to 
ministers,  we  have  already  established  under  Art.  V.  That  each 
church  has  the  right  to  elect  her  deacons  is  evident  from 

Acts 6  :  5.  'And  the  saying  pleased  the  whole  multitude:  and  they 
chose  Stephen,  a  man  full  of  faith,  and  of  the  Holy  Ghost,  and 
Philip,  and  Prochorus,  and  Nicanor,  and  Timon,  and  Parmeneas, 
and  Nicolas  a  proselyte  of  Antioch:  —  6.  Whom  they  set  before  the 
apostles:  and  when  they  had  prayed,  they  laid  their  hands  on  them.' 

On  the  election  of  lai/  elders,  see  Formula  of  Government  and 
Discipline,  Ch.  III.,  sect.  6,  and  Ch.  VI. 

h)  It  is  the  duty  of  each  church  to  have  the  gospel  preached 
and  sacraments  administered  in  her  midst,  and,  as  far  as  in  her 
power,  over  the  whole  earth  ;  and  therefore  to  call  and  ordain  suit- 
able persons  as  preachers  and  missionaries. 

Mark  16  :  15,  16.  'And  he  (Jesus)  said  unto  them,  Go  ye  into  all 
the  world,  and  preach  the  gospel  to  every  creature.    He  that  believcth 


RIGHTS   AND   DUTIES   OP   THE   CHURCH.  131 

and  is  baptized,  shall  be  saved,  but  he  that  belloveth  not  shall  be 
damned.' 

1  Cor.  11  :  24,  2G.  '  This  do  in  remembrance  of  me. — For  as  ofteit 
as  ye  eat  this  bread,  and  drink  this  cup,  ye  do  show  the  Lord's  death 
till  he  come.' 

The  right  of  each  church  to  call  and  ordain  her  ministers,  is  a 
necessary  consequence  of  the  fact  established  under  x\rticle  V., 
that  the  apostolic  churches  did  exercise  this  power. 

c)  But  if  it  is  the  duf?/  of  the  church,  that  is,  of  the  existing 
ministers  and  lay  members,  to  perpetuate  the  ministry,  to  sustain  the 
ordinances  of  Grod's  house  for  their  own  edification,  and  to  send 
the  gospel  message  to  the  ends  of  the  earth ;  it  is  obviously  also 
their  d^tti/  to  afford  an  adequate  support  to  those  whom  they  call 
and  ordain,  or  appoint  to  consecrate  their  life  to  this  work.  Under 
the  Old  Testament  dispensation,  very  definite  provision  was  made 
for  the  support  of  those  who  attended  to  the  services  of  the  sanc- 
tuary. See  Num.  35  :  1-8  compared  with  Levit.  25  :  32-34; 
Deut.  12  :  19;  14  :  27;  16  :  10,  17;  18  :  1-8;  2  Chron.  31  : 
1-10;  Neh.  13  :  10,  11;  Ezek.  44  :  15-31. 

And  although  the  spirit  of  the  New  Testament  is  a  spirit  of 
liberty,  and  no  precise  amount  is  fixed  for  ministerial  support,  the 
general  rule  is  distinctly  laid  down,  that  those  who  relinquish  their 
secular  professions  or  pursuits,  and  devote  all  their  time  to 
preaching  the  gospel,  shall  live  of  the  gospel,  and  *'  that  the  work- 
man is  worthy  of  his  hire." 

Matt.  10  :  7.  'And  as  ye  go,  preach,  saying,  the  kingdom  of  heaven 
is  at  hand. — 9.  Provide  neither  gold,  nor  silver,  nor  brass  in  your 
purses: — 10.  Nor  scrip  for  your  journey,  neither  two  coats,  neither 
shoes,  nor  yet  staves  ;  for  the  loorkman  is  loorthy  of  his  meat.' 

Luke  8  :  1.  And  it  came  to  pass  afterward,  that  he  went  through- 
out every  city  and  village,  preaching  and  showing  the  glad  tidings 
of  the  kingdom  of  God :  and  the  twelve  were  with  him  ; — 2.  And 
certain  women — Mary  called  Magdalene, — 3.  And  Joanna  the  wife 
of  Chuza,  Herod's  steward,  and  Susanna,  and  many  others,  which 
ministered  unto  him  of  their  substance.' 

1  Cor.  9  :  1-14.  '  Even  so  hath  the  Lord  ordained,  that  they  which 
preach  the  gospel  should  live  of  the  gospel.' 

1  Tim.  5  :  17.  '  Let  the  elders  (ministers)  that  rule  well  be  counted 
worthy  of  double  honor,  {■tiiirii,  also  reivard,  which  the  context  here 


132  WHAT  THE  ciiuRcn  is.  Art.  VIII. 

nMjuires,  v.  18.')  especially  tliey  who  labor  in  the  word  and  doctrine. 
— 18.  For  the  Scripture  siiith,  Thou  shalt  not  muzzle  the  ox  that 
treadeth  out  the  corn  :  and,  The  laborer  is  worthy  of  his  reward.' 

See  also  Gal.  6  :  6.     Philip.  4  :  10-18. 

But  suppose  for  a  moment,  that  the  records  of  inspiration  were 
silent  on  this  subject,  is  it  not  a  dictate  of  common  sense,  an  un- 
deniable principle  of  equity,  that  we  should  pay  a  just  compensa- 
tion to  those,  who,  at  our  own  request  spend  their  life  in  instruct- 
ing us  and  our  families,  in  regard  to  our  highest  interests  in  time 
and  eternity  ?  And  yet  are  there  not  many,  are  there  not  some 
even  among  the  readers  of  these  pages,  who  if  they  do  not  openly 
say  so,  yet  feel  and  act  as  if  their  contributions  to  the  support  of 
their  minister  were  a  mere  gratuity,  which  he  has  no  right  to 
claim  and  they  are  not  held  by  bonds  of  moral  obligation  as  well 
as  honor  to  pay?  If  such  an  one  should  read  these  lines,  we 
would  say  to  him  in  the  language  of  another,  "  Do  you  consider 
what  you  pay  the  mechanic  or  day-laborer  whom  you  employ,  a 
gratuity  ?  Do  you  think  that  the  lawyer,  the  physician,  the 
schoolmaster,  who  serve  you  in  their  respective  callings,  have  no 
claim  on  you  for  their  services  ?  Or,  that  the  care  of  your  pro- 
perty, health,  and  mind,  are  more  important  than  the  care  of  your 
soul  ?  Is  it  more  necessary  that  your  field  should  be  plowed,  or 
your  house  or  your  furniture  repaired,  than  that  you  should  be 
taught  the  way  of  salvation ;  and  in  the  hour  of  sickness  and 
death,  have  some  one  to  instruct  you  and  your  family,  and  admin- 
ister to  you  the  consolations  of  the  Gospel,  and  the  rites  of  religion  ? 
If  you  and  your  family  wish  to  live  and  die  as  do  the  heathen,  so 
be  it.  If  you  never,  in  any  way,  claim  or  enjoy  the  services  of  a 
clergyman,  he  certainly  will  not  set  up  any  claim  upon  you  for 
support.  But  if  you  regard  the  observance  of  the  Sabbath,  and 
the  maintenance  of  the  public  and  social  rites  of  religion  as 
necessary  to  the  comfort  and  welfare  of  yourself  and  family,  and 
the  community  at  large,  upon  what  principle  can  you  refuse  your 
aid  in  supporting  a  minister  ? 

"  If  he,  after  years  of  laborious  and  expensive  preparation  for 
his  duties,  devotes  his  whole  time  to  the  labors  which  you  and 
others  require  at  his  hands,  there  is  no  principle  of  law  or  equity 
on  which  you  can  refuse  your  proportion  of  his  support.     And 


RIGHTS   AND   DUTIES   OP   THE   CHURCH.  1S3 

what  you  pay  him  is  no  more  a  gift  than  what  you  pay  your 
physician,  or  your  school-master,  your  mechanics,  or  your  day- 
laborer." 

d)  It  is  the  duty  of  the  church  to  exercise  government  and  dis- 
cipline, and  watch  over  the  purity  of  its  members  and  ministers. 

Matt.  18  :  15.  '  Moreover,  if  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him  alone:  if  he 
shall  hear  thee,  thou  hast  gained  thy  brother. — IG.  But  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the  mouth  of 
two  or  three  witnesses  every  word  may  be  established. — 17.  And  if 
he  shall  neglect  to  hear  them,  tell  it  unto  the  church:  but  if  he  ne- 
glect to  hear  the  church,  let  him  be  unto  thee  as  an  heathen  man 
and  a  publican. — 18.  Verily  I  say  unto  you,  Whatsoever  ye  shall 
hiiid  on  earth,  shall  be  hound  in  heaven;  and  whatsoever  ye  shall 
loose  on  earth,  shall  he  loosed  in  heaven.' 

1  Cor.  5:7.'  Purge  oiit  therefore  the  old  leaven,  that  ye  may  be  a 
new  lump,  as  ye  are  unleavened. — 11.  But  now  I  have  written  unto 
you  not  to  keep  company,  if  any  man  that  is  called  a  brother  be  a 
fornicator,  or  covetous,  or  an  idolater,  or  a  railer,  or  a  drunkard,  or 
an  extortioner;  loith  such  an  one  do  not  to  eat. — 13.  Therefore  p)^^t 
away  from  among  yourselves  that  wicked  person.' 

2  Thess.  3  :  G.  '  Now  we  command  you,  brethren,  in  the  name  of 
our  Lord  Jesus  Christ,  that  ye  loithdraw  yourselves  from  every  brother 
that  walketh  disorderly,  and  not  after  the  tradition  which  ye  received 
of  us.' 

In  Europe,  where  Church  and  State  are  united,  discipline  is  en- 
tirely neglected  in  the  Lutheran  and  Reformed  churches,  except 
the  private  admonition  given  by  some  pious  ministers  to  the 
offender. 

In  the  "Kirchen  Agende"  or  Formula  published  by  the 
Patriarchs  of  American  Lutheranism  in  178G,  they  at  once  take 
scriptural  ground  and  introduce  the  discipline  so  long  neglected  in 
the  Fatherland.     Sect.  III.,  §  3,  page  28,  reads  as  follows : 

"  The  minister  shall  keep  a  list  of  the  communicants.  Should  he 
find  that  any  one  of  the  communicant  members  has  been  living  in 
public  contention,  or  been  guilty  of  any  public  or  known  immo- 
rality, and  he  cannot  settle  the  matter  himself,  he  may  convene  the 
cliurch  council,  and  cite  the  offender  to  appear  and  submit  to  an 
adjudication  of  his  case." 
12 


1^4 


OF   BAPTISM. 


Art.  IX. 


The  form  and  principles  of  Government  and  Discipline  adopted 
by  the  churches  of  the  General  Synod,  are  embodied  in  the  Formula 
contained  in  this  volume. 


ARTICLE  IX.— CONCERNING  BAPTISM. 


IX.   Of  Baptism. 

Concerning  hcqyfism, 
0U7'  churches  teach,  \tliat 
it  is  necessary  to  saltKi^ 
tlon,^'\  that  it  is  a  means 
of  grace,  and  ought  to  he 
administered  also  to  chil- 
dren, who  are  thereby  de- 
dicated to  God,  and  re- 
ceived into  his  favor. 


IX.   De  Baptismo. 

De  haptismo  docent, 
\_qudd  sit  necessarius  ad 
salutem^  Cjuodque  yer 
haptismiim  offeratur  gra- 
tia Dei.  Et  quod  pueri 
sint  haptizandi,  qui  per 
haptismum  ohiati  Deo,  re- 
cijnantur  in  gratiam  Del. 


TJiey  condemn  the  Ana- 
baptists who  reject  the  hap- 
tism  of  children;  and  ivho 
affirm  tliat^  infants  are 
saved  loithout  baptism. 


Damnant  Anabaptista^, 
qui  improbant  baptismum 
puerorum  et  affirmant 
p)ueros  sine  baptismo  sal- 
vos fieri. 


'German   copy:     "w   necessary ;^^  the   plirase    "to    salvation"    being 
omitted. 

"^  German  copy:    "  AVho  aiBrm,  that  infant  bajitism  is  not  neccssar)/." 


The  Sacraments  in  General. 

The  blessed  Saviour  instituted  several  positive  ordinances,  of 
perpetual  standing  in  his  church,  which  are  usually  designated  by 
the  term  Sacraments;  a  word  not  found  in  Scripture,  and  variously 


SACRAMENTS   IN   GENERAL.  135 

understood  by  different  writers.'  There  has  been  much  dispute 
about  the  number  of  the  sacraments;  but  as  this  will  depend  en- 
tirely on  the  definition  of  the  terms  which  may  be  adopted,  the 
controversy  amounts  to  mere  logomachy.  The  Catholic  church 
adopts  seven  sacraments :  Baptism,  Confirmation,  the  Lord's 
Supper,  Penance,  Extreme  Unction,  Orders,  and  Matrimony;  the 
Lutheran  and  other  Protestant  churches  receive  only  two,  Baptism 
and  the  Lord's  Supper.  "A  sacrament,''  says  Dr.  Mosheim,  ''/s 
an  ordinance  appointed  of  God,  hi/  ivMch  the  henpjits  purchased 
hy  the  Saviour  are  not  only  symbolically  represented  to  the  senses, 
hut  spiritucd  hlcssiiKj  is  cdso  actually  con/erred  on  those  who /a ith- 
fully  use  them."  That  the  sacraments  do  symbolically  represent 
some  of  the  most  important  truths  of  the  Christian  religion,  nay, 
that  they  represent  them  in  a  more  forcible  and  striking  manner 
than  ordinary  language  could  do,  is  admitted ;  hence,  as  jdivine 
truth  is  the  grand  means  of  grace  appointed  by  God,  it  cannot  be 
consistently  denied,  that  the  sacraments  are  also  means,  no  less 
than  seals  of  grace.  The  importance  of  the  sacraments  in  working 
out  our  salvation,  is  necessarily  involved  in  their  divine  appoint- 
ment. But  that  their  observance  is  of  far  less  moment  than  that 
of  the  moral  precepts  of  the  gospel,  is  evident  not  only  from  the 
explicit  declaration  of  the  apostle  Paul,^  and  from  the  fact  that  the 
Saviour  inculcated  the  latter  with  far  greater  frequency,  but  even 
from  the  nature  of  the  case.  Those  Christians,  therefore,  cer- 
tainly err  who  spend  the  major  part  of  their  time  in  preaching 
these  outward  rites,  as  some  of  our  Baptist  friends  do,  and  thus 
necessarily  in  some  degree  neglect  the  weightier  matters  of  the 
law. 

'  The  following  are  the  principal  significations  which  the  word  sacra- 
ment has  borne:  a)  a  military  oath,  h)  a  mystery  —  thus  it  is  used  by  tlie 
Vulgate  translation  for  fxvarripiov,  in  Eph.  5:  32,  1  Cor.  15:  51.  c)  The 
oath  by  which  Christians  bind  themselves  m  the  Eucharist  and  at  baptism. 
In  this  sense  Pliny  uses  it,  Epist.  97.  d)  An  external  ceremony  or  religious 
rite,  having  a  spiritual  or  symbolical  reference  to  something  unseen. — 
Tertul.  and  Avgustine. 

^1  Cor.  1:  14,  17.  'I  thank  God  that  I  baptized  none  of  you  but 
Crispus  and  Gaius.  For  Christ  sent  me  not  to  baptize,  but  to  preach  the 
gospel.' 


136  OP  BAPTISM.  Art.  IX. 

I.    The  Necessity  of  Baptism. 

"Our  cliurcJies  teach  that  baptism  is  necessary  to 
salcatiou." 

The  importance  of  this  holj  and  blessed  ordinance  is  abundantly 
evident  from  the  frcquenc}^  with  •which  it  is  inculcated  in  the 
sacred  volume,  as  well  as  the  blessings  promised  to  its  worthy  and 
believing  recipient. 

a)  It  is  necessary  as  the  initiatory  ordinance  in  the  Christian 
church. 

Matt.  28  :  19.  '  Go  ye,  therefore,  and  make  disciples  {ixa.Brjtivaa.ft, 
to  disciple;  from  fj.a.dr]tT}i;,  a  disciple,)  of  all  nations,  bajjtizing  them 
in  the  name,'  &c. 

John  4:  1.  'When,  therefore,  the  Lord  knew  how  the  Pharisees 
had  heard  that  Jesus  made  and  baptized  more  diseiples  than  John,'  &c. 

1  Cor.  1  :  13.  '  Is  Christ  divided?  was  Paul  crucified  for  you?  or 
were  ye  baptized  in  the  name  of  Paul  ? — 14.  I  thank  God  that  I  bap- 
tized none  of  you  but  Crispus  and  Gaius  ;  — 15.  Lest  any  should  say 
that  I  had  baptized  in  mine  own  name.' 

Buddeus :  ''Baptism  is  the  sacrament  of  initiation,  by  which 
as  many  individuals  as  enrol  their  names  for  Christ,  are  received 
into  the  covenant  of  grace,  according  to  the  divine  command  in  the 
Mew  Testament." 

Reinhard :  "  Baptism  is  a  solemn  washing  instituted  by  Christ, 
by  which  the  youth  of  the  Christian  republic  are  initiated,  and 
receive  a  right  to  the  hope  of  eternal  salvation  through  Christ." 

Ilollazius :  "  Baptism  is  necessary  on  account  of  the  command, 
and  its  being  an  appointed  means,  but  this  necessity  i&  a  condi- 
tional and  not  an  absolute  one;  for  we  believe  that  the  infants  of 
Christians,  dying  without  baptism,  are  saved." 

Baicr :  "  The  unbaptized  children  of  infidels  we  commit  to  the 
disposal  or  judgment  of  God;  nor  would  we  dare  to  take  them 
by  force,  contrary  to  the  wishes  of  their  parents,  and  to  baptize 
them." 

Goering :  "Jesus  teaches  us  that  both  the  water  and  the  Spirit 
are  indispensably  necessary.  This  he  affirms  of  both  these  con- 
stituents together,  and  not  of  one  alone.     The  Spirit  is  absolutely 


BENEFIT   OF   BAPTISM.  137 

necessary,  considered  by  itself;  without  his  iufluence  no  divine 
life  can  be  introduced  into  the  soul.  Water,  considered  by  itself 
is  also  necessary;  but  only  conditionally.  That  it  is  necessary,  is 
seen  in  the  case  of  Cornelius  and  others.  Although  these  had 
received  the  Holy  Spirit  in  a  miraculous  measure,  Peter  never- 
theless deliberately  said  :  '  Can  any  man  forbid  water,  that  these 
should  not  be  baptized  ?'  (Acts  10  :  47.)  Yet,  this  necessity  is 
merely  a  conditional  one.  It  is  only  the  careless  neglect,  and  the 
intentional  contempt  (of  this  ordinance)  that  condemns  the  soul." 
— Besiegter  Wiedertdnfer,  by  Jacob  Gocring,  of  York :  published, 
Lancaster,  1788,  p.  49. 

Jj)  Baptism  is  necessary  as  a  means  of  grace.  This  character 
of  the  ordinance  results  not  only  from  express  passages  of  inspira- 
tion, but  also  from  the  obvious  fact,  that  it  is  an  impressive  sym- 
bolic exhibition  of  some  of  the  principal  doctrines  of  the  Christian 
system ;  namely,  the  depravity  of  the  human  heart  and  the  puri- 
fying influences  of  the  Holy  Spirit.  As  no  one  who  habitually 
neglects  or  rejects  a  rite  which  he  knows  to  be  commanded  of 
Grod,  can  be  a  true  Christian,  it  follows  that  the  neglect  of  this 
means,  if  persisted  in,  involves  the  loss  of  the  soul.  He  that  de- 
liberately and  habitually  violates  any  one  of  God's  commands, 
does  not  and  cannot  perform  any  other  in  a  proper  and  acceptable 
frame  of  mind.  Yet  no  intelligent  Lutheran  believes  in  the 
absolute  necessity  of  this  ordinance  to  salvation  under  all  circum- 
stances—  believes  that  the  unavoidable  want  of  it  will  condemn 
the  soul  of  an  individual  who  has  received  the  baptism  of  the 
Holy  Spirit,  and  affords  evidence  of  being  a  new  creature  in  Christ 
Jesus.  Paul  said,  "  Christ  sent  him  not  to  baptize,  but  to  preach 
the  gospel ;"  but  could  he  have  uttered  this  language,  if  this  rite 
were  under  all  circumstances  essential  to  salvation  ?  The  declara- 
tion of  Augustine  is  of  no  less  importance  than  truth  in  theology : 
"Non  privatio,  sed  contemtus  sacramenti  damnat;"  "it  is  not  the 
want  of  a  sacrament,  but  its  contempt,  that  condemns  the  soul." 


II.     Benefit  of  Baptism. 

"  Baptism  is  a  means  of  grace"— Tltns  3 :  5.  'Not  by 

•works  of  righteousness  which  we  have  done,  but  according  to  his 
12* 


138  OF  BAPTISM.  Art.  IX. 

mercy  he  saved  us,  by  the  icashiiir/  of  regeneration,  and  renewlnrj  of 
the  Ilohj  Ghost.' 

Horn.  6:3.'  Know  yc  not,  that  so  many  of  us  as  were  baptized 
into  Jesus  Christ,  were  baptized  into  his  death? — 4.  Therefore  we 
are  buried  with  him  by  baptism  into  death  ;  that  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the  Father,  even  so  we  also 
should  loalk  in  neioness  oflfe.' 

Gal.  3  :  27.  '  For  as  many  of  you  as  have  been  baptized  into  Christ, 
have  j?ut  on  Christ.' 

1  Peter  3  :  21.  '  The  like  figure  whereunto,  even  baptism,  doth  also 
now  save  us  ;  not  the  putting  away  of  the  filth  of  the  flesh,  but  the 
answer  of  a  good  conscience  toward  God  by  the  resurrection  of  Jesus 
Christ.' 

Luther's  Larger  Catechism,lY.  33  "Sola  Fides,"  &c.  :  "It  is 
faith  alone  which  makes  a  person  worthy,  so  that  he  can  receive 
this  salutary  and  divine  water  with  benefit.  For,  as  this  (benefit) 
is  tendered  and  proposed  to  us  in  the  words,  together  with  the 
water,  it  cannot  be  received  in  any  other  way  than  by  being  cor- 
dially believed."  Again,  73  :  "  Moreover,  if  faith  be  ivanting,  it 
remains  a  naked  and  more  inefiectual  sign  (nudum  et  inefficacem 
signum)." 

Luther  also  expressed  himself  very  decidedly  on  the  necessity 
of  the  Spirit's  influence  to  the  efficacy  of  baptism,  in  his  letter  to 
the  jSioiss  churches,  in  1537  :  "As  in  the  case  of  the  oral  word,  so 
here  in  regard  to  baptism,  we  hold,  that  the  water  and  the  word 
(which  is  the  most  important  in  baptism),  externally  applied,  effect 
nothing  without  the  internal  influence  of  the  Holy  Spirit;  and  yet 
such  baptism  is  God's  outward  sign,  instrumentality,  and  work, 
through  which  God  works  in  us,  in  order  that  it  may  not  be  a 
mere  human  ceremony  and  sign." — Luther's  ^Yorks,  Leipsic  ed., 
vol.  21,  p.  108. 

HoUazius :  "  The  sacraments  confer  no  benefit  (or  grace)  on 
adults,  unless  they  receive  the  proffered  blessing  with  faith,  which 
previously  existed  in  their  hearts." 

Baicr :  "Nor  does  baptism  benefit  believers,  only  at  the  time 
when  it  is  received,  but  afterwards  and  through  their  whole  life, 
for  the  confirmation  of  their  faith  and  their  progressive  sanctifica- 
tion  (as  the  covenant  of  grace,  whose  seal  baptism  is),  continues 
always  valid  and  firm  on  the  part  of  God." 


PEDOBAPTISM,  139 

Gerhard :  "We  are  not  concerned  about  the  mode  of  the  faith 
of  infants,  but  simply  acquiesce  in  the  fact,  that  they  do  believe." 

Konig :  "That  infants  do  receive  faith  in  baptism,  through  the 
influence  of  the  Holy  Spirit,  is  evident  from  the  fact  that  they 
are  regenerated.  For,  there  can  be  no  true  regeneration  without 
faith.  And  does  not  Christ  himself  most  clearly  assert  that 
infants  believe  in  him  ?"     Matt.  18  :  6. 

That  infants  exercise /atV/;,  is  not  believed  by  intelligent  Luthe- 
rans at  present. 

Goering :  "  I  hate  the  doctrine,  that  baptism  is  regeneration, 
with  all  my  soul.  It  is  the  hobby-horse  of  unconverted  ministers, 
on  which  they  ride  to  perdition.  Regeneration  is  the  work  of  God 
in  us — a  new  creation  unto  the  image  of  Christ,  and  must  not  bo 
confounded  with  the  means  of  grace.  Baptism  is  not  regenera- 
tion, but  a  means  of  regeneration — a  means  by  which  God  effects 
and  bestows  it." — Bcsicgtcr  Wiedertdufcr,  p.  48. 

Lochnian :  "In  baptism  we  enter  into  a  covenant  with  God. 
He  promises  to  be  our  father  for  Christ's  sake,  and  to  grant  us  his 
Holy  Spirit,  in  order  to  guide  us  into  the  ways  of  truth  and  holi- 
ness; and  we  promise  to  become  bis  dutiful  children.  As  long  as 
we  fulfil  our  part  of  the  contract  or  covenant,  we  may  be  assured  that 
God's  promises  will  stand  firm." — Hist.  Doct.  and  Dis.,  &c.,  p.  102. 

Pcdohaptism. 

"Baptism  ought  to  he  administered  to  children" 

Mark  10  :  13.  'And  they  brought  young  children  to  him,  that  he 
should  touch  them  :  and  his  disciples  rebuked  those  that  brought 
them. — 14.  But  when  Jesus  saw  it,  he  was  much  displeased,  and 
said  unto  them,  Suffer  the  little  children  to  come  unto  me,  and  forbid 
them  not ;  for  of  snch  is  the  kingdom  of  God. — 15.  Verily  I  say  unto 
you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a  little 
child,  he  shall  not  enter  therein. — 16.  And  he  took  them  up  in  his 
arms,  put  his  hands  upon  them,  and  blessed  them.' 

Acts  2  :  38.  'Repent  and  be  baptized  every  one  of  you,  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins,  and  ye  shall  receive  the 
gift  of  the  Holy  Ghost. — 39.  For  the  promise  is  unto  you,  and  to  gour 
children,  and  to  all  that  are  afar  off,  even  as  many  as  the  Lord  our 
God  shall  call.' 

Matt.  18  :  14.  '  Even  so,  it  is  not  the  will  of  your  Father  which  is 
in  heaven  that  one  of  these  little  ones  should  perish.' 


140  OF  BAPTISM.  Art.  IX. 

1  Cor.  7  :  14.  '  For  the  unbelieving  husband  is  sanctified  by  the 
•wife,  and  the  unbelieving  wife  is  sanctified  by  the  husband  :  else  were 
your  children  unclean  ;  but  now  arc  they  holy.' 

Col.  2  :  11.  '  In  whom  also  ye  are  circumcised  with  the  circum- 
cision made  without  hands,  in  putting  off  the  body  of  the  sins  of  the 
flesh  by  the  circumcision  oi  Christ. — 12.  Buried  with  him  in  baptism, 
wherein  also  ye  are  risen  with  him  through  the  faith  of  the  operation 
of  God,  who  hath  raised  him  from  the  dead.'  See  Gen.  17 :  12,  and 
Rom.  4:  11. 

The  apostle  baptized  entire  families,  without  excepting  children. 

Acts  16  :  14.  'And  a  certain  woman  named  Lydia,  a  seller  of  pur- 
ple, of  the  city  of  Thyatira,  which  worshipped  God,  heard  us:  whoso 
heart  the  Lord  opened,  that  she  attended  unto  the  things  which  were 
spoken  of  Paul. — 15.  And  when  she  was  baptized,  and  her  household, 
she  besought,'  &c. 

Acts  IG  :  33.  'And  he  (the  jailor)  took  them  (Paul  and  Silas)  the 
same  hour  of  the  night,  and  washed  their  stripes  ;  and  was  baptized, 
he  and  all  his,  straig]ltwa3^' 

1  Cor.  1  :  IG.  'And  I  baptized  also  the  household  of  Stephanas  ; 
besides,  I  know  not  whether  I  baptized  any  other.' 

Huttcrus :  "  a)  Christ  commanded  that  all  nations  should  be 
baptized;  therefore,  also,  children,  h)  The  kingdom  of  Christ 
can  exist  only  with  the  word  and  sacraments.  John  3  :  3,  5. 
Therefore,  as  children  are  to  bo  received  into  the  kingdom  of 
Christ,  it  cannot  be  accomplished  except  througb  the  means  of 
baptism,  c)  The  promise  of  salvation  pertains  also  to  children. 
Matt.  18  :  14  3  19  :  14 ;  Mark  10  :  13." 

Lutha-'s  Larger  Catechism :  "  We  bring  the  child  to  the  min- 
ister of  the  church,  to  be  baptized,  in  the  hope  and  impression 
that  it  certainly  does  believe,  and  we  pray  that  God  will  bestow 
faith  upon  it.  Still  it  is  not  for  this  reason  that  we  baptize,  but 
rather  because  God  has  commanded  us  thus  to  do." 

Baicr :  "That  children  ought  to  be  baptized,  may  justly  be 
inferred  from  John  3  :  5,  in  connection  with  Mark  10  :  14.  Thus  : 
All  those  whom  Christ  desires  to  be  saved,  but  who  cannot  attain 
salvation  in  the  ordinary  way,  except  by  being  baptized,  should 
not  be  denied  baptism,  as  it  is  the  appointed  means.  But  Christ 
desires  infants  to  be  saved  (Mark  10  :  14),  and  they  cannot  attain 
salvation  in  the  ordinary  way,  except  by  means  of  baptism  (by 


MODE   OF   BAPTISM.  141 

virtue  of  the  general  declaration,  John  3:5);  therefore,  children 
should  be  baptized." 

As  to  the  benefits  of  baptism  to  children,  it  may  be  said  that  in 
addition  to  being  admitted  by  it  into  the  visible  church  of  Christ, 
and  securing  the  advantages  of  a  religious,  Christian  education, 
this  ordinance  confers  on  them  all  the  other  benefits  that  it  does 
on  adults,  so  far  as  they  are  capable  of  receiving  them."  ' 


IV.     The  Mode  of  JBajJtism. 

The  controversy  on  this  subject  has  always  been  regarded  by 
our  most  enlightened  divines,  including  Luther,  Melanchthon,aud 
Chemnitz,  as  one  of  comparatively  inferior  importance.  It  has  no 
connexion  with  the  question  of  infant  baptism,  because  churches 
which  baptize  by  immersion  may  and  often  do  practise  infant  bap- 
tism (the  Greek  church) ;  and  those  who  baptize  by  affusion  or 
aspersion,  may  confine  the  ordinance  to  adults.  The  Augsburg 
Confession,  therefore,  whilst  it  distinctly  enjoins  the  baptism  of 
infants,  specifies  nothing  as  to  the  mode  of  applying  the  water. 
The  question  in  dispute  is  not  whether  baptism  by  immersion  is 
valid ;  this  is  admitted  j  though  that  mode  is  thought  less  suitable 
to  a  refined  sense  of  moral  feeling  than  the  other,  especially  in 
countries  where  public  bathing  is  unusual,  and  familiarity  with 
its  accompanying  scenes  has  not  divested  them  of  their  indelicacy. 
But  the  question  is,  whether  immersion  is  enjoined  in  Scripture, 
and  consequently  is  one  essential  part  of  baptism,  so  that  without 
it  no  baptism  is  valid,  though  it  contain  every  other  requisite. 
On  this  subject  the  Lutheran  church  has  always  agreed  with  the 
great  majority  of  Christian  denominations,  in  maintaining  the 
negative,  and  in  regarding  the   quantity  of  water  employed  in 

'  On  this  important  subject  we  refer  the  reader  to  the  following  works: 
Infant  Baptism  and  Affusioji,  with  essays  on  related  subjects,  by  Benjamin 
Kurtz,  D.D. :  Bait.,   1840;   1  vol.  8vo.,  pp.  370. 

,     Manual  of  Christian  Baptism,  &c.,  by  Rev.  Thomas  Lape,  A.M.:  Bait., 
1843  ;  pp.  93,  12mo. 

The  Baptist  System  Examined,  the  Church  Vindicated,  and  Sectarianism 
Rebuked,  by  Fidelis  Scrutator  (Rev.  Mr.  Seiss)  ;  Bait.,  pp.  370,  12mo. 
1854. 


142  OF  BArTiSxM.  Art.  IX. 

baptism,  as  well  as  the  mode  of  exhibiting  it,  not  essential  to  the 
validity  of  the  ordinance.  The  argument  may  be  briefly  stated 
thus : — 

No  circumstances  can  he  necessary  to  the  vah'diti/  of  a  divine 
ordinance,  excepting  those  ichich  God  has  commanded  in  his 
loord.. 

But  God  has  not  commanded  immersion  in  his  icord. 

Therefore,  it  is  not  7ieccssary  to  the  validity  of  the  ordinance  of 
baptism. 

The  first  of  these  propositions  is  admitted  by  all  Protestant 
denominations.  The  second,  therefore,  alone  needs  investigation, 
"  that  God  has  not  commanded  immersion  in  his  word." 

1.  The  friends  of  immersion  do  not  contend,  that  there  is  any 
specific  command;  but  allege,  that  the  word  "  baptize"  itself  does, 
in  the  New  Testament  Greek,  necessarily  imply  immersion.  The 
fallacy  of  this  opinion  is  evident  from  all  the  passages,  in  which 
the  word  is  used  in  such  a  way  as  to  throw  light  on  its  precise 
meaning. 

a)  Heb.  9  :  10.  Which  the  (Jewish  service")  stood  (consisted  in 
meats  and  drinks  and  diverse  baptisms,  |3artrtcf^oij).  A  reference 
to  the  Old  Testament,'  where  these  baptisms,  or,  as  our  English 
version  renders  it,  washings,  are  described,  proves  that  they  were 
performed  by  sprinkling  and  pouring ;  but  it  is  not  mentioned  in 
a  single  case,  that  the  object  must  be  put  under  the  water. 

h)  Mark  7  :  4.  'And  when  they  (the  Pharisees)  come  from  the 
market,  except  they  wash  (f3artf /tjwi'rai.,  baptize  themselves)  they  eat 
not.'  Now  it  certainly  was  the  custom  of  the  Jews  to  wash  their 
hands  before  eating,  but  what  author  ever  contended  that  they 
entirely  immersed  themselves  in  water  before  every  meal  ?  Yet 
this  application  of  water  to  a  very  small  part  of  the  body  is  called 
haptism. 

c)  Again  :  In  the  same  verse,  *  and  many  other  things  there  be, 
which  they  have  received  to  hold,  as  the  (/Sartrw/isj)  baptisms  of 
cups  and  pots,  brazen  vessels,  and  of  tcddes  (beds,  couches,  xXivat).' 

'  Numb.  19  :  18,  'And  a  clean  person  shall  take  a  hyssop,  and  dip  it 
in  water,  and  sprinkle  it  upon  the  tent,  and  upon  all  the  vessels,  and  upon 
the  persons  that  were  there,  and  upon  hun  that  touched  a  bone,  or  one 
slain,  or  one  dead,  or  a  grave,'  &c.     See  also  verses  4,  13,  19,  20,  21. 


MODE   OF   BAPTISM.  143 

The  cups  and  pots  might  indeed  be  immersed  in  water,  yet  of  this 
we  are  not  certain.  But  will  it  be  contended  that  the  beds  or 
couches  were  carried  to  some  often  distant  river  to  be  immersed  ? 
or  that  every  Pharisee  had  a  cistern  provided  in  his  yard  for  this 
purpose  ?  A  similar  use  of  the  word  "  baptize"  we  find  in  Luke 
11  :  38.  'And  when  the  Pharisee  saw  it,  he  marvelled  that  he  had 
not  first  washed  QiSannr^^rj,  Lapfi'zed}  before  dinner.'  It  is  there- 
fore evident  that  many  of  the  purifications,  termed  baptisms  in  the 
New  Testament,  were  certainly  performed  by  sprinkling,  and  (as 
in  the  case  of  the  tables)  by  pouring;  whilst  it  is  not  certain  that 
they  were  performed  by  immersion  in  a  single  case.  Hence  there 
is  much  more  Scripture  authority  for  sprinkling  and  pouring,  than 
for  immersion,  in  the  New  Testament  usage  of  the  word  baptism. 

In  classic  Greek,  also,  the  word  jSarttt^w,  to  baptize,  possesses 
great  latitude,  signifying  to  dip,  immerse,  to  dye,  to  color,  to  wash, 
&c.  Yet  if,  in  classic  usage,  it  were  confined  to  one  meaning,  that 
could  not  decide  its  import  in  the  New  Testament,  as  the  New 
Testament  Greek  differs  materially  from  that  of  the  classics.  In 
the  above  passages  we  have  the  authority  of  Paul  and  Mark,  that 
these  words  signify  various  applications  of  water,  practised  by  the 
Jews  in  their  religious  rites,  which  certainly  included  sprinkling, 
pouring,  washing,  bathing,  but  in  no  case,  certainly,  immersion. 
See  Numb.  19  :  18,  &c. 

2.  Nor  do  the  circumstances,  related  in  the  New  Testament  as 
attendant  on  baptism,  prove  i\\e  ijracticc  of  immersion. 

a)  The  baptism  of  the  three  thousand  converts,'  on  the  day  of 
Pentecost,  was  performed  at  Jerusalem,  where  there  was  no  river 
or  creek  ;  at  a  time  when  it  was  summer  in  Judea  (close  of  March), 
and  rains  were  scarce,  and  the  brook  Kedron  was  dry,  and  no 
water  of  any  size  remained  near  Jerusalem  but  the  pool  of  Siloam. 
How  could  the  apostles,  under  these  circumstances,  have  found 
places  to  baptize  such  a  multitude  in  one  day  by  immersion  ?  But 
by  afi"usion  or  aspersion  it  could  have  been  done. 

l>)  The  language  of  Peter  when  he  baptized  the  Gentiles  at  the 
house  of  Cornelius  (Acts  10  :  47),  does  not  favor  immersion. 
AVhen  they  believed  and  received  the  Holy  Ghost,  Peter  said, 

'  Acts  2. 


144  OP  BAPTISM.  Art.  TX. 

"  Can  any  mun  forh id  icafer,  that  these  should  not  be  baptized  ?" 
that  is,  forbid  water  to  be  brought.  Had  he  intended  to  baptize 
them  by  immersion,  it  would  have  been  much  more  natural  for 
him  to  say,  "  Can  any  man  forbid  us  to  go  to  the  creek,  or  river, 
or  pond,  and  baptize  these?" 

c)  The  circumstances  of  the  jailor's  baptism.  Acts  16  :  19-39, 
imply  that  he  was  not  baptized  by  immersion.  He  was  baptized 
in  the  night,  when  it  would  have  been  very  inconvenient  to  go  to 
a  suitable  place  for  immersion.  The  rite  was  evidently  performed 
in  the  principal  room  of  the  prison ;  for  nothing  is  said  of  their 
leaving  the  house ;  we  are  only  told  that  they  had  been  thrust  into 
the  dungeon  or  inner  prison,  and  that  they  were  brought  out  of 
that  apartment  to  where  the  family  of  the  jailor  was,  whom  they 
taught.  And  when  he  professed  his  faith,  we  are  told  he  was 
baptized  immediately ;  not,  he  immediately  started  oif  with  his 
family,  and  with  Paul,  and  Silas,  in  the  night,  to  a  suitable  place 
to  be  immersed. 

d)  Matt.  3  :  16.  When  Jesus  was  baptized  of  John  in  the 
Jordan,  ''he  went  up  straightwaay  out  of  the  water  :"  and  Acts 
8  :  38,  "  They  (the  Ethiopian  eunuch  and  Philip)  went  down  both 
into  the  water,  and  he  baptized  him."  In  these  passages  the  pre- 
positions «if  and  arto,  may  with  equal  propriety  be  rendered  to  and 
from.  Thus  the  former  is  translated  in  John's  gospel,'  "  John 
came  first  to  (aj)  the  sepulchre"  of  our  Lord,  "  but  he  went  not 
'in  ;  and  again,  "  He  sent  forth  his  servants  to  call  them  that  were 
bidden  to  (tci)  the  wedding  (feast),"  ^  and  many  other  passages  :' 
and  the  latter  is  thus  rendered  in  the  passages,  "And  forthwith 
the  angel  departed //-ohi  (arto)  him,"''  and  "The  angel  came  and 
rolled  the  stoneyrom  (arto)  the  door,"^  and  others. **  These  pre- 
positions do  not,  therefore,  with  certainty,  prove  any  thing  more, 
than  that  these  persons  went  to  the  water  to  be  baptized,  and  after- 
wards ea.me  from  it.  But  even  if  it  were  certain,  that  they  went 
into  the  water,  this  would  by  no  means  determine  the  manner  in 

"  •  John  20  :  4,  5.  '  Jolan  2  :  3. 

"  John  4:5.'  Then  comcth  he  to  (tij)  the  city.'  Acts  I'i  :  48  ;  21  :  4, 
Bom.  2  :  4. 

'Acts  12:  10.  'Matt.  28:2. 

'  Matt.  4  :  25  ;  24  :  31 ;  28  :  8. 


OF  THE  lord's  SUPPER.  145 

wTiich  they  were  baptized.  They  might  have  gone  in  to  the  depth 
of  their  ankles  or  knees,  and  baptized  according  to  the  Jewish 
baptism,  described  in  Numbers,'  by  pouring  the  water  on  with  a 
vessel,  or  with  the  hand,  or  by  sprinkling  it  over  the  subject. 

e)  Nor  does  the  fact,  that  "  John  baptized  in  ^non,  because 
there  was  much  water  (no-k-ka  vbata,  many  springs)  there,  deter- 
mine the  mode  of  baptism.  Because,  whatever  be  the  object, 
sacred  or  profane,  for  which  large  multitudes  assemble,  to  spend 
one  or  more  days  together,  it  is  a  notorious  fact,  that  the  vicinity 
of  a  spring,  or  creek,  or  river  is  always  preferred,  for  water  is  indis- 
pensably necessary  to  their  subsistence.  Arc  not  such  places 
always  preferred  for  fourth  of  July  orations,  military  parades,  and 
camp  meetings  ?  yet  who  would  thence  infer  that  the  Methodists 
baptize  by  immersion  ? 


ARTICLE  X.— OF  THE  LORD'S  SUPPER. 

X.  Of  the  Lord's  Supper.  X.  De  Coena  Domini. 

1)1  regard  to  the  Lord's  De  coena  Domini  do- 
supper  tliey  teach  that  the  cent,  quod  corpus  et  san- 
hody^  and  hlood  of  Christ  guis  Ghristi  [vei-e]  cvd- 
are  \truhj~\  p>resent,'^  and  sinf,  et  distrihuantur  ves- 
are  dispensed  to  the  com-  centihus  incoend  Dominiy/ 
municants  in  the  Lord's  et  improhant  secihs  do- 
supper :  and  they  con-  centes. 
demn  those  who  teach 
otherwise. 

'  German  copy :   "  true  body." 

^  German  copy  :   "  under  the  emblems  of  bread  and  wine." 

The  ordinance  to  which  this  article  refers  is  confessedly  the 
most  solemn  and  impressive  appointed  by  the  Saviour  in  his  visible 
church  on  earth.     It  was  designed  as  a  memorial  of  his  dying 

'  Chap.  19. 


146  OF  THE  lord's  supper.        Art.  X. 

love,  and  in  whatever  light  we  view  it,  it  is  adapted  with  infinite 
wisdom  to  its  intended  end.  Is  Christianity  a  religion,  whose 
truth  and  cardinal  features  require  our  belief  of  the  fundamental 
facts  of  the  Saviour's  history  <* — this  onUnance,  of  such  frequent 
recurrence,  is  wisely  adapted  to  confer  incessant  prominence  on  the 
most  important  of  them,  his  atoning  death  for  the  sins  of  men. 
Is  Christianity  a  religion  requiring  the  afi'ections  of  the  heart,  as 
well  as  the  assent  of  the  understanding  ?  What  ordinance  could 
be  better  adapted  to  call  forth  the  tenderest  feelings  of  the  soul, 
than  that  which,  in  language  of  the  deepest  solemnity,  and  by 
emblems  familiar  to  all  of  every  rank  and  nation,  and  amid  cir- 
cumstances of  melancholy,  midnight  gloom,  exhibits  the  suffering 
Saviour  as  it  were  to  our  eyes  ?  In  all  churches  of  commendable 
spirituality,  the  celebration  of  this  ordinance  is  accompanied  by 
peculiar  practical  exercises.  These  consist  in  one  or  more  prepa- 
ratory services  on  the  previous  day;  and  if  convenient,  a  neigh- 
boring brother  is  invited  to  assist  the  stated  pastor.  It  is  a  season 
of  deep  heart-searching,  of  self-abasement,  of  penitence  and 
renewed  dedication  of  the  soul  to  God ;  and  we  may  well  ask, 
what  Christian  has  sincerel}"  and  devoutly  waited  on  the  Lord  in 
this  ordinance,  and  not  found  his  strength  renewed ;  has  not 
realized  the  truth  of  the  Saviour's  promise,  "  my  flesh  is  meat 
indeed,  and  my  blood  is  drink  indeed?" 

I.    The  Divine  Institution  and  Perpetuity  of  the  Holy  Supper. 

This  solemn  ordinance  is  designated  by  different  names  in  the 
sacred  volume  :  TJie  tahle  of  the  Lord  (rpartt^a  xv^Ih)  1  Cor.  10  : 
21;  the  hreahing  of  bread  (xXaiis  -tov  aptov)  Acts  2  :  42;  the 
Lord's  Supper  (^Siirivov  ^cupiaxov)  1  Cor.  11  :  20. 

The  divine  institution  and  perpetuity,  are  both  evident  from  the 
words  of  the  Saviour  and  his  apostle. 

Matt.  26  :  26.  'And  as  they  were  eating,  Jesus  took  bread,  and 
blessed  it,  and  brake  it,  and  gave  it  to  the  disciples,  and  said,  Take, 
eat ;  this  is  my  body. — 27.  And  he  took  the  cup,  and  gave  thanks, 
and  gave  it  to  them  saying,  Drink  ye  all  of  it: — 28.  For  this  is  my 
blood  of  the  new  testament,  which  is  shed  for  many  for  the  remission 
of  sins.' 

Mark  14  :  22.  'And  as  they  did  eat,  Jesus  took  bread,  and  hlessfd. 


DIVINE   INSTITUTION   OP'  THE    EUCHARIST.  147 

and  brake  it,  and  gave  to  them,  and  said,  Take,  eat;  this  is  my 
body. — 23.  And  he  took  the  cup  ;  and  whgn  ho  had  given  thanks, 
he  gave  it  to  them  :  and  they  all  drank  of  it. — 24.  And  he  said  unto 
them,  Tliis  is  my  blood  of  the  nevr  testament,  which  is  shed  for 
many.' 

1  Cor.  11  :  23.  'For  I  have  received  of  the  Lord,  that  which  also 
I  delivered  unto  you.  That  the  Lord  Jesus,  the  same  night  in  which 
he  was  betrayed,  took  bread : — 24.  And  when  he  had  given  thanks, 
he  brake  it,  and  said.  Take,  eat;  this  is  my  body,  which  is  broken 
for  you  :  this  do  in  remembrance  of  me. — 25.  After  the  same  manner 
also  he  took  the  cup,  when  he  had  supped,  saying,  This  cup  is  the 
new  testament  in  my  blood :  this  do  ye,  as  oft  as  ye  drink  it,  in  re- 
membrance of  me. — 26.  For  as  often  as  ye  eat  this  bread,  and  drink 
this  cup,  ye  do  show  the  Lord's  death,  till  he  come. — 27.  Wherefore, 
whosoever  shall  eat  this  bread,  and  drink  this  cup  of  the  Lord,  un- 
worthily, shall  be  guilty  of  the  body  and  blood  of  the  Lord.' 

The  obligation  of  believers  to  continue  the  celebration  of  this 
ordinance  until  the  close  of  this  dispensation,  is  obvious  from 
these  passages. 

The  Society  of  Friends,  who,  in  regard  to  their  moral  deport- 
ment, are  truly  exemplary,  at  present  alone  deny  the  obligation 
of  Christians  to  observe  this  rite,  regarding  it  as  designed  by  the 
Saviour  merely  to  inculcate  the  necessity  of  spiritual  union  with 
him.  That  they  err,  is  evident  from  the  specific  nature  of  the 
command,  '■'do  this  in  remembrance  of  me;"  from  the  direction 
of  Paul  thus  to  "show  forth  his  death  till  he  come ;"  ^  from  the 
fact  that  these  same  disciples  did  habitually  observe  this  rite,  that 
the  whole  Christian  church  did  in  the  apostolic  age,  and  subse- 
quently, and  still  does,  with  the  exception  of  the  society  here  re- 
ferred to,  which  took  its  rise  in  England,  about  the  middle  of  the 
seventeenth  century,  and  a  few  others.^ 

In  addition  to  these  arguments,  an  additional  one  of  no  small 
force  is  found  in  the  fact  that  Christ  saw  fit  to  give  Paul  a  special 
revelation  on  this  subject,  specifying  the  words  which  he  had  ut- 
tered at  its  institution,  and  urging  its  continued  observation  in 
order  to  "show  forth  his  death  till  he  come."  Now  if,  as  the 
Quakers   suppose,  the  Saviour  celebrated   the   supper  with  them 

'  1  Cor.  11  :  26. 

'  The  Paulicians,  some  Socinians  and  fanatics  also  dispute  it. 


148  OF  THE   lord's   SUPPER.  ArT.  X. 

merely  as  a  symbolic  rite  to  inculcate  moral  truth  at  that  time 
(namely,  A.  D.  33),  whafr  propriety  would  there  be  in  his  making 
a  special  revelation  to  Paul  on  the  same  subject,  urging  its  ob- 
servance several  years  after  (probably  A.  D.  35);  and  where  the 
propriety  of  Paul's  reiterating  this  revelation  and  exhortation  to 
the  observance  of  the  eucharist  in  his  epistle  to  the  Corinthians 
twenty-two  years  later  still  (A.  D.  57). 

II.  Nature  of  the  Eucharist. 

On  this  subject  great  diversity  of  views  has  existed. 

Luther :  "  Concerning  the  sacrament  of  the  altar  we  hold,  that 
the  bread  and  wine  in  the  Supper  are  the  true  body  and  blood  of 
Christ,  and  that  they  are  not  only  given  to  and  received  by  pious, 
but  also  by  ungodly  Christians.'" — Smalcald  Articles. 

"  The  sacrament  of  the  altar,  is  the  true  body  and  blood  of  our 
Lord  Jesus  Christ,  in  and  under  the  bread  and  wine,  instituted 
and  commanded  by  the  word  of  Christ,  to  be  eaten  and  drank  by 
us  Christians." — Luther's  Larger  Catechism,  Part  V.,  Est  verum 
corpus,  &c. 

"Although  the  most  incorrigible  profligate  administers  the  sa- 
crament to  others,  or  receives  it  himself,  still  he  nevertheless  re- 
ceives the  sacrament,  that  is,  the  body  and  blood  of  Christ,  no 
otherwise  than  he  who  receives  and  treats  it  in  the  most  reveren- 
tial manner." — Larger  Catechism,  Part  V.,  Quanquam  nebulo,  &c. 

Form  of  Concord:  "We  reject  the  Capernaitish  eating  of 
the  body  of  Christ,  &c.  There  is  a  twofold  eating  (manducation) 
of  the  flesh  of  Christ,  the  one  spiritucd,  of  which  Christ  princi- 
pally treats  in  John,  chap.  6 ;  which  takes  place  in  no  other  way 
than  in  spirit  and  by  faith  in  the  preaching  and  meditation  of  the 
gospel.  This  is  nothing  else  than  to  believe  the  preached  word 
of  God. — The  other  is  a  sacramental  eating,  and  is  done  with  the 
mouth,  when  the  true  and  substantial  body  and  blood  of  Christ 
are  received  with  the  mouth,  in  the  holy  supper,  by  all  who  eat 
and  drink  bread  and  wine." — MuUcr's  St/mb.  hooks,  p.  660. 

Some  theologians  supposed  the  natural,  body  to  be  received. 

'  De  Sacramento  altaris  seiitimus  panem  et  vinum  in  coena  esse  Yernm 
corpus  et  sanguinem  Christi,  et  non  tantum  dari  et  sumi  a  piis,  sed  etiam 
uh  impiis  Chvistianis." — Artie.  Smalcaldici,  Art.  VI. 


NATURE  OF  THE  EUCHARIST.  140 

Chemnitz:  '-'When  it  is  affirmed  concerning  the  bread  in  the 
Lord's  supper,  that  it  is  the  body  of  Christ,  the  word  bread  has 
and  retains  its  proper  signification.  And  the  remark,  added  to 
the  word  body,  "given  for  you,"  compels  us  to  understand  the 
word  in  no  other  than  its  proper  and  natural  sense,  namely,  of  that 
substance  of  human  nature,  which  was  conceived  of  the  Holy 
Ghost,  born  of  the  Virgin  Mary,  and  was  affixed  to  the  cross." 

Visitation  Articles,  adopted  in  Upper  Saxony  in  1592,  Art.  I. 
§  4. — "  That  the  true  and  natural  body,  which  hung  upon  the 
cross,  is  exhibited  and  received,  and  the  true  and  natural  Hood, 
which  floived  from  the  side  of  Christ." 

Others  supposed  it  to  be  the  glorified  body  of  the  Saviour. 

Ilollazius  :  "The  body  of  Christ  is  now  glorified  and  is  most 
glorious.  And  although  we  always  enjoy  the  body  of  Christ 
which  was  crucified  and  dead,  as  to  its  merits ;  it  is  now  no  longer 
in  that  condition,  and  %-e  evjot/  it  (in  the  eucharist)  in  that  state 
in  ichich  it  now  exists." 

Mosheim :  *'  The  Holy  Supper  is  an  ordinance  commanded  by 
Christ,  in  which,  together  with  the  consecrated  bread  and  wine, 
the  body  and  blood  of  Christ  are  truly,  though  in  an  inexplicable 
manner,  exhibited  or  presented  to  (exhibentur)  those  who  receive 
this  rite,  and  together  with  the  body  and  blood  of  Christ,  an  in- 
crease of  the  benefits  of  Christ,  or  of  spiritual  blessing,  is  bestowed 
on  them." 

Speaking  of  the  Saviour's  presence  in  the  Eucharist,  the  cele- 
brated Lutheran  divine.  Dr.  3Iosheim,  says  :  "  What  the  nature  of 
this  presence  is,  we  know  not.  The  thing  itself  we  know ;  but 
the  mode  of  its  truth  is  a  mystery  which  we  cannot  comprehend. 
We  deny  that  Christ  is  present  and  received  in  a  physical  or  ma- 
terial manner.  But  should  any  one  ask,  How  is  he  present  ?  our 
answer  is,  We  know  not.  We  commonly  call  his  presence  in  this 
holy  ordinance,  a  *  sacramental  presence.'  This  might  seem  to  be 
an  attempt  to  define  the  mode  of  his  presence ;  but  by  this  word 
we  mean  nothing  more  than  that  we  are  ignorant  of  the  mode. 
It  has  been  said,  we  receive  Jesus  in,  under,  or  with  the  bread 
(in,  cum,  sub  pane).  These  three  words  signify  three  modes ;  but 
they  are  designed  to  indicate,  that  we  do  not  wish  to  determine 
anything  about  the  mode  of  Christ's  presence.  Those  therefore 
13* 


150  OF  THE  lord's  SUPPER.  ArT.  X. 

err,  who  say  that  we  believe  in  impanation,  or  that  Christ  is  in 
the  bread  and  wine.  Nor  are  those  more  correct  who  charge  us 
with  believing  snhpanation,  that  is,  that  Christ  is  under  the  form 
of  bread  and  wine.  And  equally  groundless  is  the  charge  of  con- 
sxihstantiation,  or  the  belief  that  the  body  and  blood  of  Christ  are 
changed  into  one  substance  with  the  bread  and  wioe." 

Reinliard :  "According  to  the  views  of  the  Lutheran  church, 
therefore,  the  Supper  of  our  Lord  may  be  defined  as  a  sacred  ordi- 
nance by  which  the  body  and  blood  of  Christ  is  exhibited  or  pre- 
sented (eshibetur)  to  those  who  receive  bread  and  wine,  for  the 
nourishment  of  their  piety  and  promotion  of  their  happiness."  .  .  . 
"  In,  with,  and  under  the  bread  and  wine,  we  receive  the  true 
body  and  true  blood  of  Christ,  hy  which  we  mean,  that  while  we 
receive  the  bread  and  wine,  the  exalted  God-man  Jesus  exerts  an 
influence  through  his  body  and  blood  on  all  those  who  receive  the 
outward  emblems."  .  .  ^^  We  do  not  helieve  a  local,  material  pre- 
sence, but  merely  a  presentiani  suhstantialeni,  an  active  injiurnce, 
at  all  celebrations  of  the  Eucharist." 

Storr:  "The  second  ordinance  which  our  Lord  instituted,  was 
the  Holy  Supper.  He  commanded  that  this  ordinance  should  fre- 
quently be  celebrated.  It  consists  of  the  solemn  participation  of 
bread  and  wine,  in  commemoration  of  his  death."  .  .  "All  those 
who  partake  of  the  Lord's  Supper  in  a  proper  manner  (ovx  araltcoj, 
1  Cor.  11  :  27,  29,)  are  not  only  inspired  with  Christian  con- 
fidence, and  excited  to  piety,  by  the  remembrance  of  the  death  of 
Christ ;  but,  such  is  the  nature  of  this  ordinance,  that  they  may 
cherish  the  pleasing  and  salutary  belief  of  the  presence  of  the 
(jlorijied  Redeemer,  who  formerly  laid  down  his  life  for  them."  .  . 
"According  to  Paul's  explanation  of  the  words  of  the  institution, 
the  meaning  of  Christ's  words,  recorded  by  Matthew  and  Mark,  is 
this :  '  This  bread  confers  my  body  on  you,  this  wine  gives  you 
(offers)  my  blood.'  Christ  promised  his  disciples,  at  the  institu- 
tion of  this  ordinance,  that  although  he  was  about  to  pass  over  into 
another  life,  he  would  nevertheless  be  present  whenever  they  cele- 
brated this  Supper;  that  his  body  which  was  to  be  offered  up,  and 
his  blood  which  was  to  be  shed,  would,  according  to  his  promise, 
as  assuredly  be  present,  as  they  beheld  the  bread  and  wine  before 
them.     The  very  Jesus  whom  they  beheld  before  them,  whose 


OPINIONS   ON   THE   EUCHARIST.  151 

human  blood  they  would  soon  see  shed,  whose  human  body  th^y 
would  soon  see  die,  but  who  at  the  same  time  possessed  divine 
perfections,  or  who  -is  the  Son  of  God,  promised  that  he  would 
be  present  at  every  solemnization  of  such  a  Supper  as  that  which 
they  then  once  celebrated  during  bis  earthly  existence  ;  and  that 
after  his  death  and  liberation  from  all  human  sufferings,  he  would 
nevertheless  be  present,  and  that  this  presence,  by  which  the  guilt 
of  irreverent  communicants  is  aggravated,  should  have  a  very  salu- 
tary influence  on  those  who  partake  of  this  Supper  with  upright 
intentions."  .  .  .  ''Those  who,  after  mature  and  unprejudiced 
investigation,  are  not  able  to  persuade  themselves  of  the  truth  of 
this  peculiar  view  of  the  Lord's  Supper,  (which,  when  we  consider 
the  mysteriousness  of  the  doctrine,  and  the  inconclusiveness  of 
many  of  the  arguments  often  adduced  in  support  of  it,  is  a  very 
possible  case,)  cannot,  indeed,  derive  consolation  and  encourage- 
ment from  a  doctrine  which  they  do  not  believe.  But  the  bless- 
ing itself  does  not  depend  on  us,  or  on  our  views  of  the  doctrine, 
but  on  the  divine  agency  of  the  Lord.  Hence,  if  they  do  their 
duty,  and  endeavour  to  partake  of  the  ordinance  with  proper  inten- 
tions, and  with  a  grateful  recollection  of  the  death  of  Jesus,  they 
may  still,  though  unknown  to  themselves,  become  partakers  of  the 
blessing  thus  conferred.  It  is,  therefore,  to  be  regarded  as  a 
matter  of  just  congratulation,  that  those  violent  and  bitter  conten- 
tions have  been  buried  in  oblivion  which  formerly  harassed  the 
Protestant  churches,  and  in  which,  as  Luther  himself  is  said 
to  have  confessed,  the  theologians  of  our  church  also  went  to 
extremes." 

Dr.Kunze:  ''The  Lutherans  hold  that  the  bread  remains 
bread,  and  the  wine  remains  wine;  but  as  sure  as  the  penitent 
communicant  receives  the  bread  and  wine,  so  surely  does  he  re- 
ceive the  body  and  blood  of  the  Lord  Jesus  —  or,  m  other  icords, 
the  benefits  of  redemption ;  that  there  is,  therefore,  a  union  or 
communion  between  the  external  signs  and  the  body  and  blood  of 
Christ."  —  Dr.  Kunze's  History  of  the  Lutheran  Church.  See 
Dr.  Lochman's  History,  Doct.  and  Dis.,  &c.,  p.  106. 

Dr.  Endress,  speaking  of  Luther's  views,  and  defending  them 
against  perversion  by  his  enemies,  says :  "  In  the  next  paragraph, 
he  (Luther)  is  equally  explicit.      The  body  of  Christ  (he  often 


152  OP  THE  lord's  supper.  Art.  X. 

says)  is  pj-esenf  in  its  jwicer.  He  nowhere,  to  my  knowledge,  has 
said,  (it  is  present)  in  substance;  but  rather,  (in  his  Confession 
concerning  the  Lord's  Supper,  in  1528,)  if  they  (his  opponents) 
prove  that  Christ  is  not  present  hodily,  which  they  need  not  do, 
for  this  (says  Dr.  Endress)  we  a(7?H?V."  —  Lutli.  Intelligencer,  ior 
Jan.,  1827,  p.  265.  The  views  of  Dr.  Endress  were  well  known  to 
all  his  friends,  though  he  published  very  little  on  any  subject. 

Dr. Locliman  :  "Christ  instituted  the  sacrament  of  his  Supper, 
not  only  to  put  us  in  mind  of  his  great  love  to  sinners,  but  also  to 
offer  unto  us  an  interest  in  his  sacrifice,  and  to  assure  us  that  all 
penitent  and  believing  souls  should  be  partakers  of  it,  as  surely  as 
they  partook  of  the  consecrated  bread  and  wine.  As  to  the  bene- 
fits we  derive  from  partaking  of  the  Lord's  Supper  in  a  2'>snitent 
manner,  we  really  partake  of  the  sacrifice  of  Christ,  and  conse- 
quently have  forgiveness  of  sins,  life,  and  salvation ;  we  obtain 
refreshment  and  strength  for  our  souls,  and  we  become  more 
closely  united  to  our  Saviour  and  his  followers." — Dr.  Lochman's 
Principles  of  the  Christian  Religion,  &c.,  pp.  33,  34  :  Harrisburg, 
1822. 

Dr.  Hazelius :  "  That  Luther,  and  the  Reformers  who  labored 
with  him,  entertained  the  idea  of  the  real  presence  of  Christ  in  the 
Eucharist,  is  undeniable.  But  it  is  also  well  known  that  the  sen- 
timents of  Luther,  concerning  the  real  presence  of  Christ  in  the 
Supper,  have  not  always  been  fully  received  in  the  Lutheran 
church.  Melanchthon  departed  from  them,  and  many  of  our  di- 
vines of  the  seventeenth  century.  The  opinions  now  entertained 
in  the  Lutheran  church,  as  to  the  nature  of  the  sacrament  of  the 
Lord's  Supper,  difier  in  no  material  point  from  those  entertained 
by  the  other  Protestant  churches  on  this  subject.  We  believe  that 
Christ  instituted  this  sacrament  as  a  means  of  spiritual  communion 
with  him,  as  the  invisible  Head  of  the  Church.  In  it,  the  Christian 
commemorates,  with  devout  feelings,  the  sufferings  and  death  of 
Christ.  By  means  of  this  ordinance,  the  Christian  renews  his 
faith,  and  receives  the  spiritual  blessing  which  the  Saviour  has 
promised  to  impart  to  all  worthy  communicants.  The  body  and 
blood  of  Christ  are  set  forth  in  this  ordinance  as  the  spiritual  food 
of  the  soul,"  &c. — Discipline,  &c.,  of  Synod  of  iSoiith  Carolina^ 
p.  20-23  :  published,  Baltimore,  1841. 


NATURE  OF  THE  EUCHARIST.  153 

Dr.  Miller:  "That  in  the  Lord's  Supper  we  acfuallr/,  not  sym- 
bolically or  figuratively,  but  actually  receive  the  body  and  blood 
of  Christ,  the  same  body  that  was  slain,  the  same  blood  that  was 
shed  on  the  cross,  is  a  belief  which,  I  am  bold  to  say,  few  of  our 
ministers,  and  few  of  our  people,  in  this  country  at  least,  hold." — 
Sci'mon  he/ore  the  Minister ium  of  Neio  Yorh,  1831,  p.  8. 

Dr.  Bachman  :  "  In  fact  the  Lutheran  church  has  for  a  cen- 
tury past  ceased  to  agitate  the  question  (concerning  the  presence 
and  reception  of  the  body  and  blood  of  Christ  at  the  Eucharist), 
leaving  its  members  to  follow  the  dictates  of  conscience  agreeably 
to  the  light  of  Scripture." — Sermon  on  Doctrine  and  Discipline 
of  Lutheran  Church,  1837. 

Dr.  Kurtz:  "The  Lord's  Supper  is  a  standing  memorial  of  the 
great  sacrifice  which  was  offered  to  God  for  the  sins  of  the  world, 
and  is  one  of  the  seals  of  the  evangelical  covenant.  By  eating  of 
this  bread  and  drinking  of  this  cup,  the  disciples  of  Jesus  are  to 
show  forth  his  death  till  he  come.  As  a  means  of  grace,  devout 
Christians  have  always  realized  great  spiritual  benefit  in  the  use 
of  it.  Their  faith  in  their  dying  Lord  has  been  strengthened, 
and  their  love  to  him  inflamed.  They  have  received  a  deeper  im- 
pression of  their  obligations  to  serve  him ;  and  their  affection  for 
each  other,  while  partaking  of  the  same  sacred  elements,  has  been 
confirmed  and  increased." — See  Dr.  Kurtz's  "  Why  are  you  a  Lu- 
theran ?"  p.  148. 

Dr.  BaxKjher :  "In  the  Lord's  Supper,  truths  essential  to  salva- 
tion are  symbolically  represented.  We  do  not  believe  that  the 
sacraments  exert  any  influence  ex  opere  operate,  but  only  through 
the  faith  of  the  believer.  Neither  do  the  Scriptures  warrant  the 
belief,  that  Christ  is  present  in  the  Lord's  Supper  in  any  other 
than  a  spiritual  manner." — Report  on  the  Doctrines  and  Usages 
of  the  Synod  of  Md.,  in  1840. 

On  the  mode  of  the  Saviour's  presence  in  the  Eucharist,  which 
is  not  determined  in  Scripture,  there  has  been  much  diversity 
within  the  Lutheran  church.  During  the  latter  half  of  last  cen- 
tury and  beginning  of  this,  the  doctrine  of  the  real  presence  was 
almost  universally  renounced  in  Germany,  although  it  is  at  pre- 
sent again  advocated  by  some  pious  Lutherans  in  that  country. 


154  OF  THE  lord's  SUPPER.  Art.  X. 

We  close  our  discussion  of  this  article  by  a  statement  of  wliat 
■we  regard  as  the  n)Ost  correct  view,  as  well  as  the  most  prevalent 
one  in  our  American  Church.      See  Pop.  Theology  in  loc. 

"  There  is  no  jyresence  of  the  glorified  human  nature  of  the 
Saviour,  either  substantial  or  infiuenfial,  nor  anything  mysterious, 
or  supernatural  in  the  cucharist;  yet  that  whilst  the  bread  and 
wine  are  merely  symbolic  representations  of  the  Saviour's  absent 
body  by  which  we  are  reminded  of  his  sufferings,  there  is  a  special 
presence  of  the  divine  Saviour,  and  also  a  peculiar  and  SPECIAL 
spiritual  blessings  bestowed  by  him  on  all  worthy  comnumicants, 
by  which  their  faith  and  Christian  graces  are  confirmed."  This 
view  is  received  by  not  a  few  theologians  of  the  Lutheran  church 
in  Europe,  and  by  the  great  mass  of  our  American  divines  at  the 
present  day. 

According  to  this  view,  the  Holy  Supper  exerts  its  influence  as 
a  symbolic  representation  of  divine  truth,  on  the  principles  ex- 
plained in  the  discussion  of  the  means  of  grace ;  see  Art.  V. ;  but 
its  worthy  reception  is  also  the  condition  of  a  special  spiritual 
blessing  from  the  divine  Saviour,  beyond  that  of  the  other  means; 
a)  not  only  because  religious  exercises  of  various  kinds  are  usually 
combined  on  sacramental  occasions,  and  continued  longer  than  at 
other  times ;  but  i)  also  because  of  the  peculiarly  impressive 
manner  in  which  the  solemn  truths  conveyed  by  it  are  presented 
to  the  mind;  and  c)  in  consequence  of  the  Saviour's  2jyo?«(se  of  a 
pecxdiar  spiritual  blessing  on  the  celebration  of  this  ordinance, 
which  is  invariably  conferred  on  all  worthy  communicants.  The 
promise  of  this  blessing  they  regard  as  contained  in  the  strongly 
figurative  language  of  the  Saviour,  by  which  he  represents  him- 
self as  the  spiritual  food  of  the  soul,  and  also  in  the  declaration 
of  Paul,  that  the  cup  and  bread  are  the  communion,  or  communi- 
cation, bestowment,  or  impartation,  of  the  body  and  blood  of 
Christ;  that  is,  of  the  blessings  purchased  by  his  atoning 
death. 

After  a  protracted  and  unprofitable  struggle,  the  Lutheran 
church  has  long  since  settled  down  in  the  happy  conviction,  that 
on  this,  as  on  all  other  subjects  not  clearly  determined  by  the  in- 
spired volume,  her  sons  shall  be  left  to  follow  the  dictates   of 


ON   PRIVATE   COMMUNION.  155 

their  own  conscience,  having  none  to  molest  them  or  make  them 
afraid.' 

III.    On  Private  Communion. 

Luther :  "  It  is  my  opinion  and  desire,  that  private  coraniunion 
should  everywhere  be  entirely  abolished.  The  people  ought  to 
be  taught  from  the  sacred  desk,  that  they  should  commune  three 
or  four  times  in  the  course  of  the  year,  and  that  then  by  consola- 
tion and  strength  derived  from  the  word  of  God,  they  could  at  any 
time  die  a  happy  death,  whenever  God  may  call  them.  For  this 
private  communion  will  eventually  become  an  intolerable  burden 
and  an  impossibility,  especially  in  times  of  pestilence.  Moreover, 
it  is  nt)t  reasonable  that  the  church  should  be  waiting  upon  men 
with  her  sacraments,  like  a  maid-servant,  especially  in  the  case  of 
those  who  have  often  long  neglected  them,  and  then  in  time  of 
need  wish  to  be  promptly  waited  upon  with  the  services  of  the 
church,  although  they  have  never  done  anything  for  her."  Vol. 
21,  p.  1194;  Walch's  edition. 

"  The  first  Christians  did  not  thus  receive  the  Lord's  Supper 
individually  in  their  houses;  but  came  together  (for  this  purpose), 
as  we  learn  from  the  Acts  of  the  Apostles.  That  a  father  should 
teach  his  family  the  word  of  God  is  right  and  a  duty;  for  God 
has  commanded  that  we  should  teach  and  train  our  children  and 
household ;  and  with  the  word  of  God  it  is  the  duty  of  all  to  be- 
come acquainted;  but  the  Lord's  Supper  is  a  public  profession, 
and  must  have  public  attendants,  because  it  is  stated  that  Christ 
said:  'Do  this  in  remembrance  of  me,'  that  is,  as  Paul  asserts, 
'to publish  and  preach  the  Lord's  death  until  he  come.'  "  Vol. 
10,  p.  2736;  Walch's  edition. 

And  yet  there  may  be  some  rare  special  cases,  in  which  private 
communion  is  proper. 

'  On  the  practical  aspects  of  the  blessed  ordinance  of  the  Supper  we 
recommend  the  excellent  work  entitled,  ^^Catechumens''  and  Commitnicants' 
Companion,'"  by  Eev.  J.  G.  Morris,  D.  D. :  Baltimore,  1831,  pp.  2-50,  12mo. 
Also  for  those  preparing  for  their  first  communion,  "  Catechumens'  Gtiide," 
by  Rev.  C.  A.  Smith,  D.  D. :  Philadelphia. 


156 


OF  CONFESSION. 


Art.  XL 


ARTICLE  XL— OF  CONFESSION. 


XI.  Of  Confession, 

[/;i  regard  to  confession 
they  teacli  tliat  private  ah- 
solution  ought  to  he  re- 
tained in  the  cliurches ;^ 
hut  that  an  enumeration 
of  all  our  transgressions^ 
is  not  requisite  in  confes- 
sion. For  this  is  an  im- 
possibiliti/,  according  to 
the  declaration  of  the 
Psalmist :  '  Who  can  un- 
derstand h  is  errors  ?  Ps. 
19  :  12.] 


XI.  De  Confessione. 

\_De  confessione  docent 
quod.  id)solutio  lorivnta  in 
ecclesiis  7'etinenda  sit 
qujimquam  in  confessione 
non  sit  necessaria  omnium 
delictorum  enumeratio. 
Est  enim  impossihilisjuxia 
Psahnum  xix  :  12.  '  De^ 
licta  quis  intelligit .?'] 


'  German  copy  adds  :   "  and  not  be  suifered  to  fall." 
^  German  copy  adds  :   "  and  sins." 

Confession. 

Although  the  churches  advocated  the  retention  of  confession, 
they  materially  changed  its  nature,  and  divested  it  of  many  of  the 
objectionable  features  belonging  to  it  in  the  Roman  Catholic 
church,  a)  They  declare  it  void  of  Scriptural  authority,  and 
merely  regard  it  as  a  custom  of  the  church,  which,  in  the  case  of 
true  penitents,  may  tend  to  tranquillize  the  conscience  ;  and  which 
affords  the  pastor  a  convenient  opportunity  for  personal  interview 
with  each  communicant.  In  discussing  the  abuses  of  the  Roman 
church,  which  were  corrected  by  the  Reformers,  they  expressly 
declare'  that  "confession  hefore  or  to  a jjriest  is  not  commanded 


Art.  25. 


OP  CONFESSION.  157 

in  Scripture."  5)  They  denied  that,  the  priest  has  the  power 
absolutely  or  personally  to  forgive  sins,  either  at  confession  or 
elsewhere,  attributing  to  him  only  that  declarative  power  conceded 
by  all  Protestants,  of  announcing  to  the  applicant  the  conditions 
on  which  God  has  promised  to  forgive  sins ;  and  leaving  it  to  the 
conscience  of  the  sinner  himself,  and  the  judgment  of  the  all- 
seeing  God,  to  decide  whether  he  possesses  these  qualifications. 
'•'It  is  not,"  say  they,^  "the  declaration  of  the  officiating  priest 
which  we  are  to  believe,  but  the  word  of  God,  who  forgives  our 
sins."  c)  They  reject  as  unscriptural  and  improper,  penance, 
indulgences,  pilgrimages,  &c. ;  d)  and  declare  that  "we  obtain 
pardon  solely  by  faith"  in  the  Lord  Jesus.  Still,  they  unfortu- 
nately long  retained  the  outward  form  of  private  confession,  for 
which  there  is  no  Scriptural  authority,  and  by  which  thousands 
were  led  to  rely  on  this  outward  ceremony,  and  thus  to  neglect 
true  penitence  of  heart  and  genuine /aiVA,  without  which  no  sin- 
ner can  ever  be  pardoned  or  justified.  The  rite  of  private  absolu- 
tion has,  however,  since  been  entirely  rejected  by  the  Lutheran 
church  in  the  greater  part  of  Europe  and  throughout  this  country. 
The  following  custom  is  retained  in  a  few  of  our  German  churches, 
viz :  On  the  day  prior  to  the  time  of  preparatory  service,  and 
sometimes  also  before  and  after  the  preparatory  service  itself,  the 
intended  communicants  visit  the  pastor  in  his  house,  or  some  other 
suitable  place,  and  give  him  an  opportunity  of  conversing  with 
them  individually  on  their  spiritual  condition,  and  of  recording 
their  names  in  the  sacramental  register. 

At  the  preparatory  services,  which  are  customary  in  all  our 
churches,  after  singing  and  prayer,  a  suitable  discourse  is  delivered, 
the  object  of  which  is  to  assist  the  hearers  in  examining  them- 
selves, in  order  to  bring  them  to  a  sense  of  their  sinfulness,  to 
induce  them  to  humble  themselves  before  the  throne  of  God,  to 
seek  forgiveness  of  sins  in  the  blood  of  the  Redeemer,  and  to 
make  the  solemn  resolution  to  amend  their  lives.  After  this, 
questions  embodying  a  confession  of  sins  and  reliance  on  the 
Saviour  for  pardon  are  proposed  by  the  pastor,  and  answered  affirm- 
atively by  all  who  feel  able  thus  to  reply.       The  congregation 

*  Art.  25,  loc.  cit. 
14 


158 


OF   REPENTANCE. 


Art.  XII. 


then  kneels,  the  pastor  offers  up  a  fervent  prayer  of  confession, 
after  which,  when  the  audience  has  arisen,  he  repeats  the  promises 
of  Grod  to  pardon  truly  penitent  and  believing  souls;  and  warns 
all  to  guard  against  self-deception  or  hypocrisy,  because  (he  adds) 
the  sins  of  hypocrites  and  unbelievers  Grod  will  not  pardon,  not- 
■withstandins  their  external  confession  ! 


ARTICLE  XII.  — OF   REPENTANCE  (AFTER  BACK- 
SLIDING). 


XII.   Of  Repentance. 

Concerning  i^epeiitance 
tJiey  teach  ^  that  those  who 
have  relapsed  into  sin 
after  haptisin,  may  at  any 
time  obtain  pardon,  when 
they  repent :  and  that  the 
churcli  ought  to  grant 
[absolution']  to  such  as 
manifest  repentance.  But 
reperdance  properly  con- 
sists of  tivo  parts.  The 
one  is  contrition,  or  being 
struck  with  tensors  of  con- 
science, on  account  of 
acknowledged  sin.  The 
other  is  faith,  which  is 
pjroduced  by^  the  gospel 
\or  by  means  of  ahsolu- 
tiori],  vohicli  believes  thcd 
pardon  for  sin  is  bestowed 
for  Christ's  saJce ;  ivhich 


XII.    De  Pcenitentia. 

De  pcenitentia  docent, 
quod  lapsis  post  baplis- 
mum  contingere  possi^ 
remissio  p>eccatorum  quo- 
qunque  tempore,  cum  coiiy 
vertuntar.  Et  quod 
ecclesia  talibus  redeunti- 
bus  ad  poenitentia')n  \_ab- 
sohdionenij  imp)ertiri  de- 
beat.  rConstat  aidem 
poenitentia  p)roprie  his 
duabus  partibus :  altera 
est,  contritioy  seu  terrores 
incussi  conscientice  agnito 
peccato.  ^Altera  est,  fides, 
quce  concipitur  ex  evaii/- 
gelio  \seu  absolutione],  et 
credit  prop)ter  Christum 
remitti peccata,  et  conso- 
laiur  consci&ntiam,  et  ex 
terroribus  liberal.   Deinde 


OF  REPENTANCE. 


159 


tranquillizes  the  con- 
science, and  liberates  it 
from  fear.  Such  repent- 
ance must  he  .  succeeded 
hy  good  loorhs'^  as  its 
fruits. 


They  condemn  the 
Anahaptists  ^  who  deny 
that  those  who  have  once 
been  justified,  may  lose 
the  Holy  Spirit.  In  like 
manner'^  those  ivho  coih- 
tend  that  some  persons 
attain  so  high  a  degree  of 
perfection  in  this  life,  that 
tJiey  cannot  sin.  They 
reject  also  the  Novatians, 
who  are  unwilling  to 
absolve  such  as  have  back- 
slidden after  baptism, 
even  if  ^  they  repent:  as 
also  those  wlw  teach  that 
remission  of  sins  is  not 
obtained  through  faith; 
but  require  us  to  merit 
grace  by  our  good  works. 


sequi  dehent  bona  opera, 
quae  sunt  fructus  p)€eni- 
tentice. 


Damnant  Anabaptis- 
tas,  qui  negant  semel  jus- 
tijiccdos  p)osse  amittere 
Spiritum  Sanctum.  Item, 
qui  Qontendunt,  quibus- 
darn  tantam  perfectionem 
in  hac  vita  contingere,  ut 
peccare  non  p)Ossint. 
Da mnant ur  et  No ua tiani, 
qui  nolebant  absolvere 
lapsos  p)ost  baptismmn 
redeuntes  adpoenitentiam. 
Rejiciuntur  et  isti,  qui 
non  docent  remissionem 
peccatorum  per  fidem  con- 
tingere, sed  jidjent  7ios 
mereri  gratiam  per  satis- 
factiones  nostras. 


'■  German  copy,  "believe  in  the  gospel  and  absolution." 
'  Tlie  German  copy  adds,   "As  John   says,  Matt.  3:8.   '  Bring  forth, 
therefore,  fruits  meet  for  repentance.'  " 

'  The  German  omits  the  name  "Anabaptists." 

*  The  German  omits  this  entire  sentence. 

*  The  German  omits  "if  they  repent." 


160  OF  REPENTANCE.  ArT.  XII. 

I.   Of  restoring  Penitent  Backsliders  to  the  Privileges  of  the  Church. 

"  TJiat  those  wlio  have  hachsUddejiy  may  obtain 
pardon  of  God  "  by  sincere  repentance  and  faith,  is  a  doctrine 
so  clearly  taught  in  the  sacred  volume,  and  so  generally  admitted 
at  the  present  day,  that  much  discussion  would  be  superfluous. 

Luke  15  :  20.  'And  he  (the  prodigal  son)  arose,  and  came  to  his 
father.  But  when  he  was  yet  a  great  way  off,  his  father  saw 
him,  and  had  compassion,  and  ran,  and  fell  on  his  neck,  and  kissed 
him.' 

Jer.  3  :  22.  '  Return,  ye  backsliding  children,  and  I  will  heal  your 
backslidings.' 

Hos.  14  :  4.  'I  will  heal  their  backslidings,  I  will  love  them 
freely.' 

"  7^ he  cJiurch  ought  to  grant  absolution." — The  Scrip- 
ture doctrine  on  this  subject  is,  that  the  open  backslider  shall  be 
made  the  subject  of  discipline  by  the  church;  he  shall  be  admon- 
ished, and  if  he  does  not  confess  and  repent,  he  is  to  be  suspended 
and  ultimately  excommunicated.  See  Formula  of  the  Goverment 
and  Discipline  of  the  General  Synod,  ch.  iv.  §  8. 

And  if  the  lapsed  professor,  who  has  been  placed  under  the 
censure  of  the  church,  by  suspension  or  excommunication,  subse- 
quently repents,  reforms,  and  confesses  his  sins,  it  is  the  duty  of 
the  church  to  "  loose  that  which  they  had  bound,"  and  "  to  remit 
the  sins  which  they  had  retained,"  so  far  as  they  are  concerned; 
that  is,  restore  him  to  church  privileges. 

Matt.  18  :  15-18.  '  Moreover,  if  thy  brother  shall  trespass  against 
thee,  go  and  tell  him  his  fault  between  thee  and  him  alone:  if  he 
shall  hear  thee,  thou  hast  gained  thy  brother.  But,  if  he  will  not 
hear  thee,  then  take  with  thee  one  or  two  more,  that  in  the  mouth  of 
two  or  three  witnesses,  every  word  may  be  established.  And  if  he 
shall  neglect  to  hear  them,  tell  it  to  the  church  ;  but  if  he  neglect  to 
hear  the  church,  let  him  be  unto  thee  as  a  heathen  man  and  a  publi- 
can. Verily,  I  say  unto  you,  whatsoever  ye  shall  bind  on  earth, 
shall  be  bound  in  heaven  ;  and  whatsoever  ye  shall  loose  on  earth, 
shall  be  loosed  in  heaven." 

A  different  view  of  these  passages  is  entertained  by  that  distin- 
guished divine, 


POWER   OF   THE    KEYS.  161 

Dr.  Bo.umgarten  :  "According  to  the  iisus  loquendi  of  the  Scrip- 
tures, in  which  the  phrase,  '  keys  of  the  kingdom  of  heaven' 
(together  with  the  '  binding'  and  '  loosing'  connected  with  it), 
occurs  only  in  the  passages  Matt.  16  :  19,  and  18  :  18  ;  that 
expression  signifies  the  sjjecial  power  which  Christ  bestowed  on 
his  apostles,  in  the  new  administration  of  the  kingdom  of  grace 
amongst  his  people,  to  ordain  what  things  are  allowed  and  lawful, 
and  what  are  prohibited  and  unlawful.  The  necessary,  yea,  indis- 
pensable infallibility,  without  which  this  power  could  not  be  exer- 
cised, was  conferred  on  them  by  the  immediate  influence,  indwell- 
ing, and  inspiration  of  the  Holy  Spirit. 

"The  truth  of  this  position  is  evident,  because  the  word  Moose' 
(%vei.v)  in  Scripture,  as  well  as  in  other  writings  of  antiquity,  sig- 
nifies to  abolish  a  law,  or  to  declare  that  to  be  allowed  which  had 
been  prohibited.  On  the  other  hand,  the  word  '  bind'  signifies  to 
render  something  obligatory ;  so  that  what  had  before  been  free, 
and  left  to  the  choice  of  each  individual,  is  either  made  obligatory 
or  prohibited.  See  the  original  of  John  5  :  18 ;  7  :  23 ;  Matt. 
5  :  17 ;  19  :  23,  24 ;  Luke  11 :  46-52." 

The  exercise  of  church  discipline,  which  is  another  meaning 
attached  to  the  phrase,  "  power  of  the  keys,"  in  difierent  ages.  Dr. 
Baumgarten  regards  as  a  scriptural  duty,  taught  in  other  passages, 
but  not  in  those  above  commented  on.  See  his  Gkmhenslehre, 
Vol.  III.,  pp.  256,  &c. 

The  passage  John  20  :  23,  "  Whosesoever  sins  ye  remit,  they 
are  remitted  unto  them ;  and  whosesoever  sins  ye  retain,  they  are 
retained,"  has  no  connexion  with  the  two  texts  above  cited,  and 
was  uttered  by  the  Saviour  after  his  resurrection.  This  declara- 
tion evidently  refers  to  a  miraculous  power  to  forgive  sins  bestowed 
on  the  apostles  alone  (v.  24),  as  it  requires  inspiration  for  its 
proper  exercise,  and  was  conferred  only  after  he  had  breathed 
upon  them  the  miraculous  gifts  of  the  Holy  Ghost  (verse  22), 
and  had  told  them,  "As  my  Father  hath  sent  me,  even  so  send 
I  you ;"  a  declaration  applicable  only  to  the  apostles  in  its  full 
sense. 

As  long  as  private  confession  and  absolution  prevailed  in  the 
church  in  Germany,  that  rite  was  understood  also  to  meet  this 
requisition  of  the  gospel,  to  restore  penitent  backsliders ;  cspe- 
14* 


162  OF   REPENTANCE.  ArT.  XII. 

cially  as  all  scriptural  discipline  by  the  church  had  been  suppressed 
])y  the  union  of  church  and  state  :  the  civil  rulers  regarding  its 
exercise,  especially  upon  the  immoral  of  their  own  number,  as  an 
undesirable  ijnjycrium  in  imperio,  —  a  goverumeut  within  a 
government. 

"Repentance  consists  of  two  parts,  penitence  and  faith."  This 
subject  having  already  been  discussed  under  Article  VI,  we  refer 
the  reader  to  that  article. 

II.    0/  Final  Perseverance  and  Election. 

The  latter  clause  of  this  article  touches  on  the  doctrines  of  final 
perseverance  and  sinless  perfection,  both  of  which  are  rejected  by 
the  Confessors. 

There  is  a  slight  variation  between  the  phraseology  of  the  Ger- 
man and  the  Latin  original,  in  regard  to  the  former  of  these 
opinions.  The  language  of  the  latter  we  have  given  above;  the 
German  copy  says:  "We  reject  the  opinion  of  those  who  teach, 
that  such  as  have  once  become  pious  c^unot  /all  from  grace."  The 
sense  of  both  readings  is  substantially  the  same.  Both  clearly 
refer  to  the  doctrine  of  Jinal  perseverance :  because  all  parties 
admitted  the  possibility  of  a  believer's  temporary  relapse  into  sin. 
The  Latin  original  specifies  this  as  an  error  of  the  Anabaptists. 
The  followers  of  Zuingli  are  not  also  here  referred  to,  because  this 
doctrine  formed  no  part  of  their  creed;  and  the  Institutes  of 
Calvin  were  not  yet  in  existence.'  When  therefore  we  recollect, 
that  Melanchthon  composed  the  Augsburg  Confession  out  of  the 
Torgau  Articles  which  Luther  had  written,  and  that  when  com- 
pleted, it  was  submitted  to  the  review,  and  received  the  entire 
sanction  of  Luther,  we  are  unable  to  see  any  more  reason  to 
doubt,  that  at  the  time  when  this  confession  was  presented,  A.  D. 
1530,  Luther  had  rejected  the  doctrine  here  condemned,  than  that 
he  had  renounced  the  papal  corruptions  rejected  in  the  same 
articles.  The  fact  that  his  subsequent  publications  occasionally 
exhibit  language  inconsistent  with  this  article  of  the  Confession, 
only  proves  that  this  great  master-spirit  of  the  Reformation  had 
not  leisure,  amid  the  overwhelming  labours  of  his  life,  fully  to 

'  They  were  first  published  in  1533. 


LUTHER    ON    ELECTION.  163 

Bystematize  his  views,  and  adjust  his  phraseology  to  the  minute 
relations  of  the  theological  system.' 

The  following  extract,  from  his  Hauspostille,  may  serve  as  a 
Bpecimen  of  the  great  Reformer's  language  on  this  subject : 

Luiher :  "  '  For  many  he  called  hut  few  chosen.' — Matt.  20  :  16. 
Some  put  their  own  construction  on  these  words  and  explain  them 
thus :  Many  be  called,  that  is,  God  tenders  his  grace  to  many,  but 
few  are  chosen,  that  is,  he  hesfoics  his  grace  on  few,  because  few 
are  to  be  saved.  But  this  is  indeed  a  wicked  interjvctation,  for 
how  is  it  possible  for  one,  entertaining  such  ideas  of  the  divine 
character,  not  to  be  an  enemy  of  God,  whose  will  alone,  according 
to  this  view,  is  wanting  in  order  to  his  salvation  ?  Moreover  let 
this  exposition  be  contrasted  with  that,  which  a  man  will  cherish 
after  he  shall  have  become  experimentally  acquainted  with  the 
Lord  Jesus  Christ,  and  it  will  be  found  to  be  nothing  less  than 
downright  diaholical  hlasphemi/. 

"  This  passage  has  therefore  an  entirely  different  meaning. 
Many  be  called,  &c.  The  gospel  is  general  and  public,  and  de- 
signed for  all  and  every- one  who  will  hear  and  accept  it.  God 
requires  it  to  be  proclaimed  thus  generally  and  publicly  for  the 
very  purpose  that  all  and  every  one  may  hear,  helieve,  and  receive 
it,  and  he  saved.  But  how  do  men  act?  precisely  as  is  stated  in 
the  words  under  consideration  :  few  are  chosen,  that  is,  few  so 
demean  themselves  toward  the  gospel  that  God  can  take  pleasure 
in  them.  This  is  what  is  implied  in  not  being  chosen  in  Christ, 
Those  are  the  chosen,  those  the  persons  that  please  God,  who  hear 
the  gospel  diligently,  believe  in  Christ,  manifest  their  faith  by 
their  good  works,  and  cheerfully  submit  to  the  sufferings  brought 
upon  them  by  the  faithful  practice  of  their  religious  duties.  This 
is  the  true  sense,  which  can  perplex  none,  and  is  adapted  to  the 
reformation  of  all.  On  the  other  hand,  those  who  believe  that 
God  is  not  anxious  for  the  salvation  of  all,  are  in  danger  either 
of  falling  into  despondency,  or  of  becoming  secure  and  reckless 

'  On  the  question,  whether  Luther  retained  those  doctrines  afterwards 
known  as  the  peculiarities  of  Calvin,  see  Schlosseri  Lutherus  Luthera- 
nus,  in  which  the  author  demonstrates  the  opinion  above  expressed,  by 
copious  citations  from  Luther's  works  on  all  the  distinguishing  points, 
and  especially  unconditional  election  and  reprobation. 


164  OF  REPENTANCE.  ArT.  XII. 

sinners,  living  like  brutes,  and  thinking  it  is  already  decreed 
whether  we  are  to  be  saved  or  not ;  why  then  should  we  concern 
ourselves  about  it  ? 

''  It  is  God's  earnest  will  and  desire  from  all  eternitj/  that  all 
mankind  may  be  saved  and  be  made  partakers  of  eternal  glori/, 
as  Ezekiel,  18th  ch.  has  plainly  declared,  ^  Have  I  any  pleasure 
at  all  that  the  icicked  shoidd  die,  saith  the  Lord  God,  and  not 
that  he  should  return  from  his  ways  and  live?'  If  then  he  de- 
sires the  salvation  of  every  sinner  that  lives  and  moves  every- 
where under  the  high  and  wide  heavens,  why  should  you,  influ- 
enced by  foolish  thoughts  suggested  by  the  enemy,  exclude  and 
separate  yourselves  from  the  grace  of  God?" — Ilouspost.  domin. 
sept.  fol.  m.  62.  63.  ed.  Fraucof.  ad.  Vidur.  1548. 

But  the  only  impartial  and  decisive  course  is  to  examine  all  his 
works,  and  also  all  his  correspondence,  according  to  their  date, 
and  trace  the  gradual  change  in  his  opinions.  This,  according  to 
the  unanimous  testimony  of  all  Germany,  no  man  has  ever  done 
more  impartially  than  the  celebrated  Dr.  Plank,  Professor  of 
Theology  at  Goettingen,  in  the  preparation  of  his  invaluable  work, 
entitled,  "  History  of  the  Rise,  Changes,  and  Formation  of  our 
Protestant  System  of  Doctrines,  from  the  commencement  of  the 
Reformation  till  the  Introduction  of  the  Form  of  Concord,"  (1580). 
The  entire  impartiality  and  great  ability  of  this  work,  which  cost 
the  author  twenty  years  of  labour  and  investigation,  are  conceded 
by  all  parties.  The  result  of  his  examination  may  be  seen  in  the 
following  valuable  quotation,  which,  whilst  it  fully  sustains  the 
position  that  Luther  relinquished  this  doctrine,  also  renders  it  in- 
telligible, how  such  a  diversity  of  sentiment  might  naturally  exist 
on  this  subject.  "  Nevertheless,  the  Lutheran  divines  did  not,  for 
a  long  time,  see  proper  to  take  any  notice  of  it  (viz.  :  of  the  pro- 
minence and  full  development  given  to  this  doctrine  (of  uncondi- 
tional or  absolute  predestination)  by  Calvin,  and  of  its  introduction 
into  the  Swiss  churches) ;  and  even  the  zealots  of  Lower  Saxony, 
who  had  taken  occasion  from  the  Geneva  '  Consensus,'  to  renew 
the  contest  concerning  the  Lord's  Supper,  observed  a  perfect 
silence  on  this  incalculably  more  important  doctrine,  although 
Calvin  appeared  to  urge  them  the  more  explicitly  to  its  adoption. 
Melanchthon  alone  declared  to  him,  that  although  he  would  not 


ON  DOCTRINAL   CHANGE.  165 

quarrel  with  hitn  about  it,  he  would  never  consent  to  adopt  his 
(Calvin's)  views  on  predestination.'     But  the  silence  of  the  other 
Lutheran  divines  on  this  subject,  although  it  might  appear  to  have 
been  the  result  of  indifference,  was  owing  to  a  ver_y  satisfactory 
reason,  of  which  the  greater  part  of  them  were  well  aware.     It 
cannot  be  denied,  that  the  Augustinian  theory  of  predestination 
had  already  been  forsaken  by  the  Lutheran  church.     Yet  her 
divines  could  not  but  feel,  that  they  had  changed  their  ground. 
The  fact  could  not  be  concealed,  that  Luther  had  once  embraced 
this  doctrine  in  its  full   rigour,  and  even  zealously  defended  it 
against    Erasmus,  and  that  his    early  adherents,  including  even 
Melanchthon  himself,  had  at  first  done  the  same.     It  is  indeed 
true,  they  could  prove  that  the  doctrine  was  not  long  retained,  and 
that  Luther  himself  had  ahandoned  it !     But  even  this  conces- 
sion would  give  an  advantage  to  an  opponent  in  this  dispute,  which 
they  were  utterly  unwilling  to  concede  to  Calvin.     They  therefore 
determined,  rather  not  to  dispute  with  him  on  this  subject  at  all. 
But  there  was  another  reason,  which  probably  aided  in  causing 
them  to  keep  silence  on  this  subject.    The  greater  part  of  Lutheran 
divines,  had,  like  Luther  himself,  receded  from   the  Augustinian 
theory  of  predestination,  very  probably  without  themselves  being 
fully  aware  how  this  result  had  been  brought  about.     They  found 
themselves  removed  from  it,  before  the}'  had  wished  to  be;  and  it 
was  Melanchthon,  and  no  one  else,  who  had  produced  the  change. 
In  the  first  improved  edition  of  his  Loci  Theologici,  and  doubtless 
still  earlier  in  his  oral  lectures,  he  had  proposed  a  theory,  which, 
both  in  its  principles  and  consequences,  was  in  direct  contradiction 
to  the  Augustinian  view.    This  contradiction,  which  Melanchthon 
himself  took  no  pains  to  bring  to  light,  was,  however,  at  first,  not 
generally  perceived.     Hence  several  of  the  principles  of  his  new 
theory  were  adopted  with  the  less  apprehension,  especially  as  each 
one  of  them,  considered  by  itself,  appeared  to  be  incontestably 
true,  both  according  to  reason  and  Scripture.     Thus  his  cardinal 
^ideas  of  the  divine  election  of  all  men  in  Christ,  of  the  univer- 
sality of  divine  grace,  of   the  extension  of  the  atonement  and 

'  Melanchthon  did  not  even  answer  the  first  letter  of  Calvin,  in  which 
lie  requested  his  assent  to  the  doctrine.    See  Calvin's  epist.,  pp.  133,  153. 


166  OF    REPENTANCE.  ArT.  XII. 

merits  of  Christ  to  all  men,  had  been  embraced  by  nearly  all  tlio 
divines  of  their  party,  and  hy  Luther  himself,  before  they  perceived 
that  their  views  of  an  absolute  decree  of  God,  and  the  Augustinian 
doctrine  of  predestination  were  utterly  irreconcilable  with  them. 
But,  when  at  last  they  made  the  discovery,  they  found  their  posi- 
tion in  several  respects  an  embarrassing  one,  and  were  unable  im- 
mediately to  extricate  themselves.  They  felt  unwilling,  not  only 
so  suddenly  to  abandon  a  doctrine  which  they  had  professed,  but 
even  to  abandon  it  at  all.  They  were  conscious  that  Augustine's 
doctrine  of  predestination  appeared  to  be  inseparably  connected 
with  some  other  parts  of  bis  system,  such  as  the  total  inability  of 
man  to  do  anything  good,  which  they  were  firmly  determined 
never  to  relinquish.  On  the  other  hand  they  were  just  as  anxious 
to  retain  the  features  of  Melanchthon's  theory,  which  they  had 
adopted;  and  were  therefore  brought  into  a  dilemma,  which  they 
could  not  but  feel.  The  greater  part  of  their  divines  now  adhered 
to  the  view  of  Melanchthon,  that  God  desires  and  strives  to  bestow 
salvation  on  all  men  in  and  through  Christ;  from  which  it  neces- 
sarily followed,  that  his  decree  concerning  the  destiny  of  each 
individual  could  not  be  absolute.  But  they  at  the  same  time 
retained  the  opinion  of  Augustine,  that  depraved  man  can  do 
nothing  at  all  in  the  work  of  his  salvation,  cannot  exert  even  the 
feeblest  effort  of  his  will ;  which  seemed  just  as  necessarily  to 
imply  that  the  salvation  or  damnation  of  each  individual,  could  be 
decided  only  by  an  absolute  decree  of  God.  Some  of  them  pro- 
bably had  an  impression,  that  there  must  be  some  method  of 
avoiding  the  last  mentioned  inference ;  but  their  views  were  indis- 
tinct. Hence  it  happened,  that  during  the  Synergistic  controver- 
sies, some  of  them  again  embraced  the  Augustinian  theory  in  full. 
The  greater  part  of  them,  however,  believed  that  all  they  wanted 
was  a  more  systematic  adjustment  and  connexion  of  the  opinions 
they  entertained ;  and  this  conviction  was  undoubtedly  the  princi- 
pal reason  for  that  caution,  with  which,  in  direct  opposition  to  the 
polemic  spirit  of  that  age,  they  evaded  a  controversy  on  this 
subject.  It  was,  therefore,  not  until  1561,  that  a  formal  dispute 
on  this  subject  occurred  between  the  Lutheran  and  Calvinistic 
divines,  the  occasion  of  which  was  the  celebrated  Zancbius,  at  that 


SINLESS   PERFECTION.  167 

time  Professor  of  Theology  at  Strasburg."  '  This  is  a  correct  and 
impartial  statement  of  the  facts  in  the  case,  which  never  has  been, 
and  never  can  be  successfully  controverted. 

The  other  error,  which  the  Confessors  condemn  in  this  Article, 
is  the  belief  of — 

III.    Sinless  Perfection. 

Many  advocates  for  the  use  of  this  phraseology  at  the  present 
day  explain  it  in  a  manner  perfectly  consistent  with  the  word  of 
God,  and  seem  inconsistent  only  in  retaining  the  name,  whilst 
they  reject  the  thing.  Others  entertain  opinions  on  this  subject 
calculated  to  foster  spiritual  pride,  and  at  variance  with  truly  spi- 
ritual views  of  our  own  unworthiness.  The  point  in  question  is 
not,  whether  believers  can  be  perfectly  sincere  in  their  eiforts  to 
serve  God  :  this  is  not  only  possible,  but  necessary  to  the  charac- 
ter of  a  true  believer.  Nor  is  the  question,  whether  we  can  attain 
evangelical  perfection,  that  is,  whether  we  can  perform  what  is 
required  of  us  in  the  gospel  as  the  condition  of  salvation,  viz., 
repentance,  faith,  and  a  constant  effort  to  fulfil  the  whole  law  of 
God.  But  the  point  is,  can  a  believer  yield  an  absolutely  perfect 
obedience  to  all  the  requisitions  of  the  divine  law,  by  the  omission 
of  not  a  single  duty  in  thought,  feeling,  word,  and  deed,  and  by 
the  commission  of  no  act  of  thought,  feeling,  word  or  deed,  that  is 
opposed  to  the  all-perfect  law  of  God  ?  That  we  cannot  attain  this 
perfection  in  the  present  life  is  evident,  from 

1.  The  most  unequivocal  declarations  of  the  sacred  volume. 
St.  John  expressly  pronounces  that  man  the  subject  of  self-decep- 
tion, and  void  of  truth,  who  professes  to  have  no  sin.  The  same 
doctrine  is  taught  by  the  apostle  James,  who  declares  that  in  many 
things  we  all  offend,  and  by  other  inspired  penmen. 

John  1:8.  '  If  we  say  that  we  have  no  sin  ice  deceive  ourselves,  and 
the  truth  is  not  in  us.' 

James  3:2.'  For  in  many  things  we  offend  altogether.' 

Eccles.  7  :  20.  '  For  there  is  not  a  just  man  on  earth,  that  doeth  good 
.  and  sinneth  not.' 

Prov.  20:  9.  'Who  can  say,  I  have  made  my  heart  clean,  I  am 
pure  from  my  sin?'    (1  Kings  8  :  46.) 

'  Dr.  Plank's  Geschichte,  &c.,  vol.  vi.,  pp.  806,  809.    Goettingen,  1800. 


1R8  OP   RErENTANCE.  ArT.  XII. 

2.  It  is  evident  from  the  conflict  with  indwelling  sin,  which  all 
true  Chriistiaus  are  required  to  carry  on  till  death.  The  apostle 
Paul  declares  to  his  Galatian  fellow-Christians,  that  the  flesh 
lusteth  against  the  Spirit,  so  that  they  could  not  accomplish  even 
those  holy  purposes  which  they  formed.  And  to  the  Romans  he 
confessed  that  there  was  still  a  law  in  his  members  opposed  to  the 
better  dictates  of  his  judgment. 

Gal.  5  :  13,  17.  '  For,  brethren,  the  flesh  lusteth  against  the  Spirit, 
and  the  Spirit  against  the  flesh  ;  and  these  are  contrary  the  one  to 
the  other;  so  that  ye  cannot  do  the  things  that  ye  ivonld.' 

Rom.  7  :  18-25.  '  For  I  know  that  in  me  (that  is,  in  my  flesh)  there 
dwelleth  no  good  thing:  for  to  will  is  present  with  me  (this  was  not 
the  case  before  the  apostle's  conversion);  but  how  to  perform  that 
which  is  good  I  find  not.  For  I  delight  in  the  law  of  God  after  the 
inward  man  (this  also  he  could  say  only  after  his  conversion);  but  I 
see  another  law  in  my  members  warring  against  the  law  of  my  mind, 
and  bringing  me  into  captivity  to  the  law  of  sin,  which  is  in  my 
members.  0  wretched  man  that  I  am  !  Who  shall  deliver  me  from 
the  body  of  this  death  V 

3.  In  the  Lord's  Prayer  we  are  taught  by  the  Saviour  him- 
self to  implore  pardon  for  our  daily  offences.  But  where  could 
be  the  necessity  of  imploring  pardon,  if  we  had  committed  no 
offence  ? 

4.  The  law  of  God  requires  perfect  obedience,  not  only  in  out- 
ward actions,  but  also  in  the  thoughts  and  affections  of  the  heart. 
This  obedience,  moreover,  must  be  universal,  and  perfect  in  degree. 
But  what  mortal  can  with  truth  assert,  that  his  heart  is  ever  glow- 
ing with  seraphic  ardor  for  the  cause  of  his  heavenly  Father,  and 
can  challenge  the  omniscient  Jehovah,  "who  putteth  no  trust  in 
his  saints,  and  before  whom  the  heavens  are  not  clean,"  to  find 
any  sin  in  him  ?  ' 

5.  The  ancient  saints  confessed  their  short-comings ;  bow  then 
shall  we  pretend  to  excel  them  in  holiness?  Hence,  the  few  pas- 
sages in  which  they  are  called  "  perfect,"  evidently  refer  to  com- 
parative perfection. 

Psalm  130:  3.  'If  thou.  Lord,  shonldst  mark  iniquities,  0  Lord,  who 
shall  stand  ?' 

'Job  15:  14-1 G. 


OF   THE   USE   OF   THE   SACRAMENTS.  169 

Psalm  143  :  2.  '  Enter  not  into  judgment  with  thy  servant ;  for  in 
thy  sight  shall  no  man  living  be  justified.' 

Isaiah  64:  6.  'But  we  are  all  as  an  unclean  thing:  and  all  our 
righteousnesses  are  as  filthy  rags.' 

6.  If  any  believer  attained  the  state  of  perfection  on  earth,  he 
would  no  longer  need  the  daily  application  to  the  blood  of  the 
Saviour;  but  might  be  justified  by  the  deeds  of  the  law,  and  take 
the  glory  to  himself! 

7.  The  Scripture  passages  adduced  are  misinterpreted.  Ac- 
cording to  the  principles  of  sound  exegesis,  as  Dr.  Storr  has 
proved,'  the  declaration  (1  John  3  :  9),  "  Whosoever  is  born  of 
God,  sinneth  not,"  &c.,  has  reference  to  the  Gnostic  morality  of 
Cerinthus,  which  permitted  professed  Christians  to  live  in  habits 
of  licentiousness  ;  and  should  be  rendered  thus  :  "  Whosoever  is 
born  of  God,  doth  not  live  in  sin;  for  his  seed  reniaincth  in  him, 
and  he  cannot  live  in  (^habits  q/")  sin,  because  he  is  born  of  God." 
The  te.\ts  which  command  us  to  pray  for  perfection,  and  to  strive 
after  it,  presuppose  its  attainableness,  but  not  the  fact  that  any 
have  attained  it. 

8.  The  more  our  spiritual  discernment  is  improved,  the  more 
clearly  shall  we  see  our  own  depravity.  Thus,  the  nearer  a  Chris- 
tian actually  approaches  to  perfection,  the  farther  will  he  seem  to 
himself  to  be  removed  from  it.  Hence,  the  testimony  of  men 
concerning  their  having  attained  perfection  themselves,  is  good  for 
nothing  at  all. 


ARTICLE  XIII.— OF  THE  USE  OF  THE  SACRAMENTS. 
XIII.  Of  the  Use  of  the  Sacra-      XIII.  De  Usu  SACRAHENTORUif. 

iMENTS. 

Concerning     the      use  De  usu  sacramentormn 

of    the    sacraments     our  docent^  quod  sacrainjenta 

churches  teach,  that  they  institiita  slat,  non    modd 

were   instituted  not  only  id  sint  notce  professionis 

'  See  Storr  on  the  Design  of  the  Gospel  and  Epistles  of  John,  p.  173. 
15 


170 


OF  THE   USE   OF   THE    SACRAMENTS.      ArT.    XITT. 


as  marlcs  of  a  Christian 
jjrofession  amongst  men  ; 
but  rather  as  signs  and 
evidences  of  the  divine 
disposition  towards  us, 
tendered  for  the  purpose 
of  exciting  and  confirm- 
ing the  faith  of  those  ivho 
use  them,  Hence  the  sa- 
craments ought  to  be  re- 
ceived with  faith  in  the 
promises  ivhlch  are  ex- 
hibited and  proposed  by 
them. 


They  tlierefore  con- 
demn'^ those  who  main- 
tain, that  the  sacraments 
produce  justification  in 
their  recipients  as  a  mat- 
ter of  course  [ex  opere  ope- 
rate, from  the  mere  out- 
ward performance  of  the 
act),  and  who  do  not 
teach  thai  faith  is  neces- 
sary, in  the  reception  of 
the  sacraments,  to  the  re- 
mission of  sins. 


inter  homines,  sed  magls 
ut  slnt  slgna  et  testlmonia 
voluntatis  Dei  erga  nos, 
ad  excltandam  et  confirm- 
andam  fidem  in  his,  qui 
utuntur,  proposita.  Ita- 
qus,  utendum  est  sacra- 
mentls  ita,  ut  fides  accedat, 
quce  credat  promissioni- 
bus,  quce  per  sacramenta 
exhibentur  et  ostenduntur. 


Damnant  igltur  illos, 
qui  decent,  quod  sacro/- 
menta  ex  opere  operato 
justlficent,  nee  decent 
fidem  requlrl  hi  usu  sa- 
cramentorum,  quce  credat,. 
remitti  pecoata. 


'  The  German  copy  omits  the  entire  condemnatory  clause. 

As  the  subjects  of  this  Article  have  been  discussed  under  Ar- 
ticles IX.  and  X.,  we  will  not  travel  again  over  the  same  ground, 
but  refer  the  reader  thither. 


CHURCH  ORDERS — RELIGIOUS   CEREMONIES.  171 


ARTICLE  XIV.— OF  CHURCH  ORDERS  (OR,  OF  THE 
MINISTRY  AS  A  DISTINCT  ORDER  OF  MEN). 

XIV.  Of  CnuRcn  Orders.  XIV.  De  Ordine  Ecclesiastico. 

Concerning  cliurcli  or-         De  ordine  ecclesiastico 

ders  they  teacli^  that  no  docent,  quod  nemo  debeat 

'person  ought  publicly  to  in  ecclesia  puhlice  docere, 

teach  in  the  church,  or  to  aid  sacramenta  adminis- 

administer  the  sacraments,  trare,  nisi  rit^  vocatus. 
ivithout  a  regular  call. 

•  Here  the  German  copy  adds :  "  or  preach." 

This  subject  has  been  attended  to  under  Articles  VII.  and  VIII. 
when  treating  of  the  officers  of  the  church.  We  shall  therefore 
merely  append  a  few  additional  Scripture  proofs. 

2  Cor.  5  :  20.  '  Now  then  we  are  ambassadors  for  Christ,  as  though 
God  did  beseech  you  by  us.' 

Certainly  no  one  can  be  regarded  as  an  ambassador,  who  has 
not  been  commissioned  or  appointed  by  proper  authority. 

Acts  20  :  28.  'Take  heed  (ye  elders,  i.  e.,  preachers  of  Ephesus) 
unto  yourselves  and  to  all  the  flock,  over  which  tJie  Holy  Ghost  has 
made  you  overseers  or  hisliops  (frticrxortsj).' 

Heb.  5:4.'  No  man  taketh  this  honor  to  himself,  but  he  that  is 
called  of  God,  as  was  Aaron.' 


ARTICLE  XV.  — OF  RELIGIOUS  CEREMONIES. 

XV.  Of  Religious  Ceremonies.  XV.  De  Ritibus  Ecclesiasticis. 

Concerning     ecclesias-  De  ritihics  ecclesiasticis 

fical     ceremonies  ^      they  docent,  quod  ritus  illi  ser- 

teach,  that   those  ceremo-  vandi  sint,  qui  sine  pec- 

nies  ought  to  he  observed,  cato    servari  possunt,  et 

ichich  can  be  attended  to  prosunt  ad  tranquillitor- 


172 


OP  RELIGIOUS   CEREMONIES. 


Art.  XV. 


U'itJiout  sin,  and  loJiich 
j)roniote  ijeace  and  good 
order  in  tlie  church,  such 
as  certain  Iwly-days,  festi- 
vals, SfC.  Concerning  mat- 
ters of  this  hind,  however, 
7ne7i  are  cautioned,  lest 
their  consciences  he  hur- 
clened,  as  though  such  ob- 
servances were  necessary 
to  salvation.  They  are 
also  admonished  that  hu- 
man traditionary  observ- 
ances, instituted  with  a 
view  to  appease  God,  to 
merit  his  favour,  and 
make  satisfaction  for  sins, 
are  contrary  to  the  gosp>el 
and  the  doctrine  of  faith. '^ 
Wherefore  vows  and 
traditionary  observances ^ 
concerning  meats,  days, 
SfC,  instituted  to  merit 
grace  and  mahe  satufao- 
timi  for  siivs,  are  useless, 
and  contrary  to  the  gospel. 


tern  et  honum  ordinem  in 
ecclesia,  sicut  certoe  ferice, 
festa  et  similia.  De  ta- 
lihus  rebus  tamen  admo- 
nentur  homines,  ne  con- 
scientice  onerentur,  tan- 
quam  talis  cidtus  ad  sa- 
lutem  necessarius  sit. 
Admonentur  etiam,  quod 
traditiones  humanos  insti- 
tutce  adplacandum  Deum, 
ad  promerendam  gra- 
tiam,  et  satisfaciendum 
pro  peccatis,  adversentur 
evangelio  et  doctrinwfidei. 
Quai'e  votii  et  traditiones 
de  cibis  et  diebus,  S^c,  in- 
siitutce  ad  ijromerendam 
gratiam ,  et  satisfaciendum 
pro  peccatis,  imdiles  sint 
et  contra  evangelium. 


'  Here  the  German  copy  adds :   "  instituted  by  men." 
'  Here  the  German  copy  reads,  "faith  mi  Christ." 
°  Here  the  German  copy  reads,  "vows  and  other  traditionary  observ- 
ances." 


ECCLESIASTICAL   FESTIVALS.  173 

"  Those  ecclesiastical  Ceremonies,  which  i^romoic 
peace  and  good  order  in  the  church,  should  he  ob- 
served, such  as  certain  festivals,  Sfc" 

1  Cor.  14  :  33.  '  For  God  is  not  the  author  of  confusion,  but  of 
peace,  as  in  all  churches  of  the  saints.  —  34.  Let  your  women  keep 
silence  in  the  churches:  for  it  is  not  permitted  unto  them  to  speak  ; 
but  they  are  commanded  to  be  under  obedience,  as  also  saith  the  law. 
—  35.  And  if  they  will  learn  anything,  let  them  ask  their  husbands 
at  home ;  for  it  is  a  shame  for  women  to  speak  in  the  church.' 

John  4  :  24.  'God  is  a  spirit:  and  they  that  worship  him,  must 
worship  him  in  spirit  and  in  truth.' 

Matt.  15  :  9.  '  But  in  vain  they  do  worship  me,  teaching  for  doc- 
trines the  commandments  of  men.' 

"  Lest  the  consciences  of  men  he  hurdenedr 

Acts  15  :  10.  '  Now  therefore  why  tempt  ye  God,  to  put  a  yoke 
upon  the  neck  of  the  disciples,  which  neither  our  fathers  nor  we 
were  able  to  bear  ?' 

Matt.  15  :  11.  '  Not  that  which  goeth  into  the  mouth  defileth  a 
man ;  but  that  which  cometh  out  of  the  mouth,  this  defileth  a  man.' 

"  Human  traditionary  observances,  concerning 
meats,  days,  S^c,  cannot  maize  satisfaction  for  sins." 

Rom.  14  :  17.  '  For  the  kingdom  of  God  is  not  meat  and  drink ; 
but  righteousness,  and  peace,  and  joy  in  the  Holy  Ghost.' 

1  Tim.  4:1.  '  Now  the  Spirit  speaketh  expressly,  that  in  the  latter 
times  some  shall  depart  from  the  faith,  giving  heed  to  seducing 
spirits,  and  doctrines  of  devils;  —  2.  Speaking  lies  in  hypocrisy; 
having  their  conscience  seared  with  a  hot  iron  :  —  3.  Forbidding  to 
marry,  and  commanding  to  abstain  from  meats,  which  God  hath  cre- 
ated to  be  received  with  thanksgiving  of  them  which  believe  and 
know  the  truth.' 

Col.  11:  16.  'Let  no  man  therefore  judge  you  in  meat,  or  in 
drink,  or  in  respect  of  an  holy  day,  or  of  the  new  moon,  or  of 
the  sabbath  days. — 17.  Which  are  a  shadow  of  things  to  come  ;  but 
the  body  is  of  Christ. — 20.  Wherefore,  if  ye  be  dead  with  Christ  from 
the  rudiments  of  the  world,  why,  as  though  living  in  the  world,  are 
ye  subject  to  ordinances.' 

Matt.  15 :  3.  '  But  he  answered  and  said  unto  them.  Why  do  ye 
also  transgress  the  commandment  of  God  by  your  tradition  ? ' 
15* 


174:  OF   RELIGIOUS   CEREMONIES.  ArT.  XV. 

Chemnitz:  "Ecclesiastical  ceremonies  ought  to  be  such  as  arc 
indififerent  ia  their  nature.  They  should  be  few  in  number,  pure, 
and  promotive  of  edification,  order,  and  decorum.  Their  observance 
should  be  free,  except  in  case  of  offence,  so  that  they  may  be 
instituted,  changed,  or  abrogated,  as  may  be  called  for  by  the 
purposes  of  edification,  or  the  peculiarities  of  time,  place,  and 
circumstances." — Examen  Concil.  Trident. 

This  article  on  religious  ceremonies  asserts,  in  regard  to  human 
and  uninspired  regulations  in  church  matters  in  general,  what  the 
Formula  of  the  Lutheran  church  in  this  country  alleges  concern- 
ing government  and  discipline  in  particular :  "  That  as  Jesus 
Christ  has  left  no  entire,  specific  formulary  of  government  and 
discipline  for  his  church;  it  is  the  duty  of  every  individual  church 
to  adopt  such  regulations  as  appear  to  them  most  consistent  with 
the  spirit  and  precepts  of  the  New  Testament,  and  best  calculated 
to  subserve  the  interests  of  the  church  of  Christ."  '  There  can 
be  no  doubt  of  the  applicability  of  this  principle  to  ceremonies  and 
forms  of  worship ;  for  no  one  will  contend  that  the  New  Testament 
contains  a  "specific  and  entire"  directory  on  this  subject. 

Of  Festivals. 

Under  the  sanction  of  this  principle,  whilst  the  Confessors 
rejected  the  great  majority  of  fasts  and  holydays,  which  had  accu- 
mulated into  an  intolerable  burden  in  the  papal  church,  and  seri- 
ously interfered  with  the  temporal  duties  of  men,  they  retained 
on  the  ground  of  expediency  a  few  of  the  cardinal  holydays,  which 
had  been  instituted  in  the  earlier  ages,  in  commemoration  of  the 
fundamental  facts  of  the  Christian  religion  :  such  as  the  birth, 
suffering,  resurrection,  and  ascension  of  the  Son  of  God,  and  the 
outpouring  of  the  Holy  Spirit.  Nor  does  their  conduct,  on  this 
subject,  appear  to  be  objectionable.  It  has  been  no  small  part  of 
the  wisdom  of  nations  to  perpetuate  the  memory  of  salutary  events 
and  illustrious  personages  by  various  methods.  For  this  purpose 
the  pencil  of  the  painter,  the  chisel  of  the  statuary,  the  bold 
designs  of  the  architect,  and  the  highest  inspirations  of  the  poet, 

'  Chapter  I.,  sect.  5. 


ECCLESIASTICAL   FESTIVALS.  175 

have  all  been  put  into  requisition;  and  for  the  same  reason  have 
the  wisest  nations  set  apart  particular  days,  to  commemorate  illus- 
trious personages  and  events  in  their  history.  Christianity 
addresses  herself  to  man  as  he  is,  and  the  means  by  which  her 
doctrin  s  are  perpetuated,  are  adapted  to  the  laws  of  the  human 
mind.  Hence,  on  the  same  principle,  and  with  infinitely  greater 
propriety,  the  Christian  church  has  set  apart  particular  days,  to 
keep  alive  in  the  forgetful  memories  of  her  children,  the  recollec- 
tion of  the  principal  events  connected  with  the  establishment  of 
our  holy  and  divine  religion.  And  if  it  be  just  to  perpetuate  the 
memory  of  the  patriot  who  liberates  his  country  from  the  yoke  of 
foreign  bondage,  how  much  more  is  it  proper  to  cherish  the 
memory  of  him  who  delivered  a  world  from  the  servitude  of  the 
arch-enemy  Satan.  If  he  who  bestows  temporal  blessings  on  his 
country,  is  justly  recollected  with  gratitude,  much  more  should 
the  noblest  feelings  of  our  souls  be  called  into  action,  and  the  most 
fervent  gratitude  be  enkindled  in  our  hearts,  by  the  recollection 
of  him  who  purchased  for  a  fallen  and  guilty  world  the  incalculable 
blessings  of  eternal  life. 

But  there  is  another  aspect  of  this  subject  deserving  of  notice. 
Christianity  is  a  religion  designed  for  the  whole  mass  of  mankind. 
Now  matters  of  fact,  the  truth  of  which  rests  on  the  testimony  of 
the  senses,  are  most  intelligible  to  the  great  body  of  men  ;  and  for 
obvious  reasons  arising  from  the  structure  of  the  mind,  best  calcu- 
lated to  make  an  impression  upon  them.  Hence  the  very  pillars 
on  which  Christianity  was  wisely  made  to  rest,  are  matters  of  fact, 
intelligible  in  every  language,  suited  to  the  capacity  of  every 
nation,  and  equally  applicable  to  all  future  generations,  such  as 
the  birth,  life,  miracles,  crucifixion,  death,  resurrection,  and  ascen- 
sion of  the  Saviour.  Without  admitting  these,  no  man  can  be  a 
Christian;  and  a  sincere  and  cordial  belief  of  their  truth  is  closely 
connected  with  the  chax'acter  of  a  true  disciple  of  our  Lord.  Hence 
every  rational  method,  actually  tending  to  extend  and  perpetuate 
the  knowledge  of  these  facts,  must  exert  a  salutary  influence  on 
Christianity  itself.  The  disorders  and  dissipation  which  in  some 
places  occur  on  these  days,  are  remnants  of  papal  corruption ;  and 
have  no  more  connexion  with  the  rational  observance  of  these  fes- 


]7G  OF   POLITICAL   AFFAIRS.  ArT.  XVI. 

tivals,  than  with  a  fast  day  appointed  by  any  church  or  by  the 
civil  authorities  of  our  land.  The  only  days  thus  celebrated  by 
the  Lutheran  church  in  this  country  are  Christmas,  Good  Friday, 
Easter,  Ascension-day,  and  Whitsunday.  The  same  days, 
together  with  some  others,  are  also  observed  by  the  Episcopal  and 
German  Reformed  churches  in  our  land. 

;  The  Congregational  and  Presbyterian  churches  do  not  celebrate 
any  stated  ecclesiastical  festivals,  although  they  observe  days  of 
occasional  and  temporary  appointment,  for  fasting,  humiliation, 
and  prayer. 

The  Confessors,  however,  justly  enter  their  protest  against 
the  undue  multiplication  of  such  human  enactments,  as  well  as 
against  the  ascription  of  divine  authority  and  obligation  to  them. 
In  the  list  of  "Abusus  Mutati,"  or  "Abuses  Corrected,"  which 
was  presented  to  the  Diet  along  with  this  Confession,  they  adduce 
Scripture  proof,  which  clearly  establishes  the  impropriety  of  the 
errors  here  rejected. 


ARTICLE  XVL— OF  POLITICAL  AFFAIRS. 

XVL    Of  Political  Affairs.  XVI.    De  Reeus  .Civilibus. 

In  regard  to  lyolitical  De  rdms  cirilihus  do- 
affairs  our  churches  teach  cent,  qudd  legitimce  ordi- 
that  legitimate  'political  nationes  civiles  sint  bona 
enactments  are  good  works  opera  Dei ;  quod  Christ'o-  ^^ 
of  God ;  that  it  is  laioful  anis  liceat  gerere  7nagis- 
for  Ghristians  to  hold  tratus,  exercere .  judlcia, 
civil^  offices,  to  pronounce  judicare  res  ex  Imperato- 
judgment,    and      decide  riis  et  aliis prccsentihv^p  '-■. 


OP  POLITICAL   AFFAIRS. 


177 


cases  according  to  the  im- 
perial and  oilier  existing 
laws  ;  to  inflict  just  ijun- 
ishment,^  wage  just  tears, 
and  serve  in  them;  to 
make  lawful  contracts ; 
liold  property ;  to  make 
oath  lolien  required  hy  the 
magistrate,  to  marry,  and 
he  77iarried. 


gihus,  supplicia  jure  con- 
stituere,jure  hellare,  mili- 
tare,  lege  contrahere,  ten- 
ere  proprium,  jusjuran- 
dum  p>ostulantihus  magis- 
tratihus  dare,  ducere 
uxorem,  nubere. 


They  condemn  the 
Ancdjaptists,  loho  interdict 
to  Christians  the  perform- 
ance of  these  civil  duties. 
They  also  condemn  those 
icho  maize  evangelical 
perfection  consist  not  in 
the  fear  of  God  and  in 
faith,  hut  in  the  abandon- 
ment of  all  civil  duties  : 
because  the  gospel  teaches 
the  necessity  of^  ceaseless 
righteousness  of  heart, 
whilst  it  does  not  abolish 
the  duties  of  civil  and  do- 
mestic life,  hut  requires 
them  to  be  observed  as  or- 
dinances of  God,  and  per- 
formed^ in    the  spirit  of 


Damnant  Anabaptis- 
tas,  qui  interdicunt  hoec 
civilia  officia  Chrisiianis. 
Damnant  et  illos,  qui 
e  vangelica  m  perfect  ionem 
non  collocant  in  timore 
Dei  et  fide,  sed  in  dese- 
rendis  ciuililms  officiis, 
quia  evangelium  tradit 
justitiam  ceternam  cordis. 
Interim  non  d.issipjat  Po- 
liiiam  aut  ceconomiam, 
sed  maxime  postulat  con- 
servare  tanquam  ordina- 
tiones  Dei,  et  in  talibus 
ordinationibus  exercere 
caritatem.  Itaque  neces- 
sario  debent  Ghristiani 
obedire  magistratibus  suis 


178  OF   POLITICAL   AFFAIRS.  ArT.  XVI. 

Christian       henecolence.     etlegihus  ;  nisi  qimm  jw- 
Hence    Christians   ought     hent    peccare,  tunc  enim 
necessarilf/  to  yield  ohe-     magis  dehent  obedire  Deo, 
dience  to  their  cicil  offi-     quani  hominihus.  AcTOR. 
cers   and    laws ;    unless     5.  v.  29. 
they    shoidd      command 
something     sinfid ;       in 
ichich  case  it  is  a  duty  to 
obey  God  rather  than  man. 
Acts  5  :  29. 

'  The  German  copy  adds,  "  and  princeli/  offices." 
^  The  German  copy  adds,  "  u-ilh  the  sivord.'" 

'■'  The  German  copy  adds,  "  not  of  an  outward,  temporal  (righteousness), 
but  of  an  inward,"  &c. 

*  The  German  copy  adds,  "  each  according  to  his  own  calling." 

I.     Civil  Government  a  Divine  Institution. 

"  Legitimate  political  ena/)ttnents  are  good  ivorhs 
of  Godr 

Rom.  13  :  1.  '  Let  every  soul  be  subject  into  the  higher  powers. 
For  there  is  no  power  but  of  God.  The  powers  that  be  are  ordained 
of  God. — 2.  Whosoever,  therefore,  resisteth  the  power,  resisteth  the 
ordinance  of  God:  and  they  that  resist,  shall  receive  to  themselves 
damnation. — 3.  For  rulers  (such  as  are  here  spoken  of)  are  not  a  terror 
to  good  works,  but  to  the  evil.  "Wilt  thou  then  not  be  afraid  of  the 
power  ?  do  that  which  is  good,  and  thou  shalt  have  praise  of  the 
same. — 4.  For  he  is  the  minister  of  God  to  thee  for  good.  But  if 
thou  do  that  which  is  evil,  be  afraid :  for  he  beareth  not  the  sword 
in  vain:  for  he  is  the  minister  of  God,  a  revenger  to  execute  wrath 
upon  him  that  doeth  evil.' 

Tit.  3  :  1.  'Put  them  in  mind  to  be  subject  to  principalities  and 
powers,  to  obey  magistrates,  to  be  ready  to  every  good  work.' 

1  Peter  2  :  13.  '  Submit  yourselves  to  every  ordinance  of  man /br 
the  Lord's  sake  :  whether  it  be  to  the  king,  as  supreme  ; — 14.  Or  unto 
governors,  as  unto  them  that  are  sent  by  him  for  the  punishment  of 
evil  doers,  and  for  the  praise  of  them  that  do  well.' 


DIFFERENT  FORMS   OF   CIVIL   GOVERNMENT.  179 

Matt.  22 :  20.  '  Then  saith  he  unto  them,  Render  therefore  unto 
Ctesar  the  things  which  are  CiBsar's,  and  unto  God  the  things  that 
are  God's.' 

That  only  just  rulers,  and  such  laws  as  prescribe  "  ^ooc?  works," 
are  approved  of  Grod,  is  abundantly  taught  in  the  sacred  volume. 

Isaiah  10:  1,  2.  'Woe  unto  them  that  decree  unrighteous  decrees, 
and  that  write  grievousness  which  they  have  prescribed :  to  turn 
aside  the  needy  from  judgment,  and  to  take  away  the  right  from  the 
poor  of  my  people,  that  widows  maybe  their  prey,  and  that  they  may 
rob  the  fatherless.' 

Prov.  22  :  22.  '  Rob  not  the  poor  because  he  is  poor,  neither  oppress 
the  afflicted  in  the  gate. — 23.  For  the  Lord  will  plead  their  cause, 
and  spoil  the  soul  of  those  that  spoiled  them.' 

Jer.  22:  13,  'Wo  unto  him  that  buildeth  his  house  by  unrighteous- 
ness, and  his  chambers  by  wrong;  that  useth  his  neighbour's  service 
without  wages,  and  giveth  him  not  for  his  work.' 

Psalm  82:  2.  'How  long  will  ye  judge  unjustly,  and  accept  the 
persons  of  the  wicked  ? — 3.  Defend  the  poor  and  fatherless:  do  justice 
to  the  afflicted  and  needy.' 

James  5:4.'  Behold,  the  hire  of  the  labourers  who  have  reaped 
down  your  fields,  which  is  of  you  kept  back  by  fraud,  crieth :  and 
the  cries  of  them  which  have  reaped  are  entered  into  the  ears  of  the 
Lord  of  Sabaoth.' 

Matt.  7  :  12.  'Therefore  all  things  whatsoever  ye  would  that  men 
should  do  to  you,  do  ye  even  so  to  them  ;  for  this  is  the  law  and  the 
prophets.' 

II.  Different  Forms  of  Civil  Government. 
The  civil  government  under  which  the  Confessors  lived  was 
one  of  various,  complicated,  and  oft  conflicting  relations.  The 
parties  concerned  were  the  emperor,  the  nobility,  the  people,  and 
the  Pope  of  Kome.  But  apart  from  the  Romish  priesthood  and 
the  Pope,  who  periodically  drained  Germany  of  immense  sums  by 
the  traffic  in  indulgences,  it  is  well  known  that  the  Germanic  Con- 
federacy, the  constitution  by  which  the  several  states  of  that  inte- 
resting country  were  then  held  together,  was,  as  it  still  is,  entirely 
too  feeble  to  regulate  the  conflicting  interests  arising  in  peace,  or 
to  unite  them  by  the  bond  of  a  common  interest  in  time  of  war. 
It,  moreover,  contemplates  exclusively  the  independence  and  pri- 
vileges of  the  princes,  whilst  it  makes  no  provision  for  the  rights 


180  OF   POLITICAL   AFFAIRS.  ArT.  XVI. 

and  interests  of  the  subjects.  These  are  regulated  by  the  prince 
and  governnaent  of  each  circle  separately.  Accordingly  the  inha- 
bitants of  some  circles  enjoyed  a  good  degree  of  prosperity  and 
freedom,  whilst  those  of  others  were,  and  still  are,  grievously  op- 
pressed. It  is  certainly  commendable,  that  living  under  a  govern- 
ment so  defective,  the  confessors  should  have  uttered  not  a  word 
inconsistent  with  the  purest  principles  of  republicanism  ;  nay,  that 
they  even  asserted  to  the  face  of  the  emperor,  their  right  to  resist 
such  laws  as  they  deemed  sinful,  that  is,  opposed  to  the  higher  laio 
of  God. 

1.  The  Confessors  do  not  'pronounce  any  particular  kind  of 
government  of  divine  origin.  The  different  forms  of  government 
may  be  reduced  to  the  following :  a)  Despotism,  or  the  dominion 
of  one  man,  whose  will  is  the  exclusive  law,  unrestricted  by  any 
constitution,  or  by  nobility.  Of  this  kind  have  generally  been 
the  governments  of  the  Asiatic  nations,  whose  sovereigns  sway  the 
sceptre  of  absolute  control  over  the  life  and  property  of  their  sub- 
jects. The  governments  of  Russia,  Spain,  and  Austria,  are  but 
little  removed  from  this  form,  and  that  of  Prussia  partakes  of  the 
same  elements,  h)  Aristocracy,  in  which  the  government  is  lodged 
in  the  hands  of  nobles,  c)  Mixed  or  limited  Monarchy,  in  which 
the  power  is  vested  jointly  in  a  king,  the  nobility,  and  representa- 
tives of  the  people,  according  to  the  provisions  of  a  constitution. 
This  form  of  government  is  found  in  England  and  "VVurtemberg, 
and  has  many  advantages  over  the  two  first  named,  d)  The 
Democratic  or  Repuhlican  form  of  government,  in  which  the 
people  are  regarded  as  the  only  source  of  power,  which  is  exer- 
cised by  representatives  and  executives  chosen  by  the  people  for  a 
limited  time,  and  responsible  to  them.  This  is  doubtless  the  most 
perfect  form  of  government,  as  it  secures  in  the  highest  degree  the 
rights  and  happiness  of  all  its  citizens.  Of  this  fact  the  history 
of  our  own  favoured  country  affords  demonstrative  proof.  Under 
any  one  of  these  forms  of  government  the  principles  of  the  Re- 
formers would  have  led  them  to  remain  obedient,  if  it  were  admi- 
nistered in  such  a  manner  as  to  secure  the  rights  and  promote  the 
happiness  of  its  members.  For  it  is  a  principle  maintained  by 
the  ablest  writers  on  political  philosophy,  that  resistance  to  any 
existing  government  becomes  proper  and  a  duty,  only  when  the 


SUBORDINATION   OF   HUMAN   GOVERNMENT.  181 

grievances  actually  endured  or  with  certainty  foreseen,  outweigh 
the  hazards  of  anarchy  and  violence  always  attendant  on  revolu- 
tions. Yet  the  seeds  of  liberty,  civil  as  well  as  religious,  were 
sown  by  the  Reformers ;  and  the  same  principles  which  led  them 
to  protest  against  the  corruptions,  and  resist  the  encroachments 
of  the  Papal  hierarchy,  led  our  fathers  to  erect  the  standard  of 
liberty  on  these  Western  shores,  exploded  the  absurd  doctrine  of 
passive  obedience  to  kings,  and  taught  the  crowned  heads  of 
Europe  that  their  subjects  have  rights,  which  can  no  longer  be 
trampled  on  with  the  impunity  of  the  dark  ages.  The  salutary 
influence  of  the  Reformation  on  the  political  condition  of  Germany, 
Denmark,  Sweden,  Switzerland,  Holland,  Geneva,  and  England, 
is  well  known  to  all  acquainted  with  the  history  of  modern  Europe. 
Even  Russia,  which,  belonging  to  the  Greek  or  Eastern  church, 
did  not  sympathize  in  the  commotions  that  rent  the  Western  hie- 
rarchy, still  derived  incidentally  important  advantages  from  the 
Reformation.  Peter  I.,  encouraged  by  the  example  of  the  British 
kins,  declared  himself  the  head  of  the  Greek  church  in  his  domi- 
nions,  and  independent  of  the  patriarch  of  Constantinople.  And 
the  former  religious  tolerance  of  the  Czars  has  induced  many  Pro- 
testant colonies  from  Germany,  Poland,  and  Holland,  to  seek  a 
home  in  the  bosom  of  their  empire. 

2.  In  this  article  the  Confessors  clearly  represent  the  welfare 
of  the  xchole  community  as  the  2'>^opcr  end  of  all  civil  govern- 
ments. The  legislative  power  is  to  be  exercised  in  the  production 
of  "just  laws."  The  judiciary  is  to  be  conducted  on  equitable 
principles ;  ''  for  the  judgment  to  be  given  is  just."  "  Just  punish- 
ments" alone  are  to  be  inflicted,  "the  right  of  property,"  and 
"the  obligations  of  contracts  to  be  observed,"  and  "the  duties 
both  of  civil  and  domestic  life  are  to  be  performed  in  the  spirit  of 
Christian  benevolence." 

III.   Human  Government  siiborclinatc  to  the  Divine. 

Konig :  "Political  Government  is  a  public,  civil  institution, 
of  divine  appointment,  to  be  administered  by  certain  persons,  ac- 
cording to  the  measure  of  power  granted  them,  and  in  accordance 
with  the  provisions  of  the  law,  for  the  glory  of  God  and  the  welfare 
of  the  subjects." 
16 


182  OF  POLITICAL   AFFAIRS.  ArT.  XVI. 

Gerhard:  ''The  power  of  civil  rulers  is  not  absolute,  unlimited, 
or  indetenninate ;  but  is  restricted  to  the  laws  and  rules  of  a  su- 
perior power.  For  as  civil  rulers  receive  their  power  from  God, 
so  they  are  bound,  in  the  exercise  of  this  power,  to  recognise  God 
as  their  superior,  and  to  conform  to  his  will  and  laws.  When, 
therefore,  politicians  attribute  absolute  power  to  the  supreme  civil 
government,  this  is  not  to  be  understood  unconditionally,  or  in 
respect  to  God,  but  only  in  respect  to  human  magistrates." 

"/<!  is  lawful  for  Christians  to  hold  civil  offices" 

Prov.  29  :  2.  *  When  the  righteous  are  in  authority,  the  people  re- 
joice: but  when  the  wicked  beareth  rule,  the  people  mourn.' 

1  Tim.  2:1.  'I  exhort,  therefore,  that,  first  of  all,  supplications, 
prayers,  intercessions,  and  giving  of  thanks  be  made  for  all  men  :  — 
2.  For  kings,  and  for  all  that  are  in  authoritij ;  that  we  may  lead  a 
quiet  and  peaceable  life  in  all  godliness  and  honesty.' 

"//!  is  lawful  for  government  to  inflict  just  punisli- 
mentr 

Acts  25  :  10.  'Then  said  Paul,  I  stand  at  Csesar's  (the  emperor's) 
judgment-seat,  where  I  ought  to  be  judged  :  to  the  Jews  have  I  done 
no  wrong,  as  thou  very  well  knowest. — 11.  For  if  I  be  an  oifender,  or 
have  committed  any  thing  loorthy  of  death,  I  refuse  not  to  die:  but 
if  there  be  none  of  these  things  whereof  these  accuse  me,  no  man  may 
deliver  me  unto  them.     I  appeal  unto  Ccesar.' 

Gen.  9  :  6.  'Whoso  sheddeth  man's  blood,  by  man  shall  his  blood 
be  shed;  for  in  the  image  of  God  made  he  man.' 

_Prov.  30:  31.  'Whoso  killeth  any  person,  the  murderer  shall  be 
put  to  death  by  the  mouth  of  witnesses  ;  but  one  witness  shall  not 
testify  against  any  person  to  cause  him  to  die.  Moreover,  ye  shall 
take  no  satisfaction  for  the  life  of  a  murderer  which  is  guilty  of  death : 
but  he  shall  be  surely  put  to  death.' 

See  '' Schmucker's  Popular  Theology;"  Appendix  on  Capital 
Punishment. 

IV.  Inhumanity  and  Sinfulness  of  all  Wars,  except  those  for 
defence  against  actual  invasion. 

'^It  is  lawful  to  tvage  just  wars." 

When  we  contemplate  the  fact,  that  Jesus  Christ,  the  author 
of  our  holy  religion,  is,  by  inspired  authority,  styled  the  '^Prince 


SINFULNESS   OF  WARS.  183 

of  Peace,"  and  that  the  seraphic  legions,  who  heralded  his  advent, 
announced  the  object  of  his  mission  to  be  peace  upon  earth,  how 
mournful  is  the  thought,  that  his  disciples  should  still  be  at  war 
with  one  another,  after  the  lapse  of  eighteen  hundred  years  3  yea, 
that  the  frequency  of  wars  during  this  entire  term  has  been  but 
little  diminished  by  the  influence  of  Christianity.  "  Blessed  are 
the  peace-makers  (said  our  divine  Saviour,)  for  they  shall  be  called 
the  children  of  Grod."  Alas,  that  there  have  been  so  few  deserving 
of  this  beatitude,  among  professing  Christians  and  Christian  rulers, 
and  Christian  nations !  Alas,  that  in  our  own  highly  favoured 
land,  where  the  people  are  the  source  of  power,  and  make  their 
own  rulers,  the  spirit  of  war,  the  lust  for  conquest  and  military 
glory,  should  still  be  rife  throughout  the  land,  and  our  rulers  still 
feel  confident  of  popular  support  in  schemes  of  aggressive  war  and 
conquest !  The  obvious  solution  of  this  deplorable  phenomenon  is 
found  in  the  fact,  that,  although  the  civilized  world  abounds  ia 
nominally  Christian  nations,  there  never  yet  has  been  a  nation  of 
true  Christians.  Christianity  enjoins  on  its  votaries  the  duty  to 
forgive  their  enemies,  to  return  good  for  evil,  "  to  bless  those  that 
curse  them,  and  do  good  to  them  that  hate  them,  and  despitefully 
use  them,  and  persecute  them ;"  ''  to  do  unto  others  as  we  would 
they  should  do  unto  us ;"  and  daily  to  supplicate  the  God  of  grace 
to  ''  forgive  us  our  trespasses  as  ice  forgive  those  who  trespass 
against  us."  It  is  difGcult  to  perceive  how  an  individual,  fully 
under  the  influence  of  these  principles,  could  fight  against  his 
fellow-man  who  never  injured  him  ;  much  more,  how  a  government 
consisting  of  such  rulers  could  declare  aggressive  war.  Accordingly 
the  sacred  volume  informs  us  that  the  prevalence  of  genuine 
Christianity  will  ultimately  suppress  all  wars. 

Isaiah  2:4.'  And  he  (the  Messiah)  shall  judge  among  the  nations, 
and  shall  rebuke  many  people:  and  they  shall  beat  their  swords  into 
plowshares  and  their  spears  into  pruning-hooks :  nation  shall  not  lift 
up  sword  against  nation,  neither  shall  they  learn  war  any  more.' 

James  4:1.'  From  whence  come  wars  and  fightings  among  you  ? 
come  they  not  hence,  even  of  your  lusts  that  war  in  your  members  ? 
— 2.  Ye  lust,  and  have  not:  ye  kill,  and  desire  to  have,  and  cannot 
obtain :  ye  fight  and  war,  yet  ye  have  not,  because  ye  ask  not.' 

See  also  Amos  1:11;  Rev.  13  :  10  j  Prov.  16  :  7 ;  Matt.  5  :  38 ; 
Ephes.  4  :  32. 


184  OF   POLITICAL   AFFAIRS.  Art.  XVI. 

As  aggressive  war  is  contrary  to  the  Christian  feelings  of  the 
individual,  it  cannot  comport  with  the  proper  character  of  a  Chris- 
tian niition,  as  this  is  composed  of  these  individuals.  That  which 
is  ';  ile  to  all  the  parts,  cannot  be  congenial  to  the  whole  made 
up  of  those  parts.  As  war  cherishes  feelings  hostile  to  piety  in 
the  individual,  it  cannot  fail  to  be  detrimental  to  the  piety  of  a 
nation.  "  We  are  visited  with  war  and  troublous  times,"  said 
Dr.  Ktinze,  in  1781,  speaking  of  our  Revolutionary  contest,  "and 
our  dear  fellow-citizens  exhibit  its  effects  by  their  neglect  of  divine 
worship.  All  classes  are  becoming  more  corrupt,  and  a  fearful  in- 
diffcrence  to  religion  reigns  amongst  us."  And  this,  as  universal 
experience  proves,  is  the  tendency  of  all  wars,  although  a  gracious 
Providence  has  often  overruled  them  for  good.  "  War  makes 
thieves,"  said  Machiavel,  "and  peace  brings  them  to  the  gallows." 
Every  war  is  sinful  in  the  aggressor,  and  often  both  parties  are 
steeped  in  guilt.  Christians  should  discountenance  wars,  not  only 
for  their  ruinous  influence  on  the  souls  of  men,  but  also  on  account 
of  the  incalculable  amount  of  physical  suffering,  which  they 
always  entail  on  those  engaged  in  them,  as  well  as  on  their  afflicted 
and  desolated  families.  The  destruction  of  human  life  is  in  many 
cases  truly  appalling.  On  the  field  of  Austerlitz,  the  killed  and 
wounded  numbered  20,000;  at  Bautzen,  25,000;  at  Dresden, 
30,000 ;  at  W^aterloo,  40,000 ;  at  Eylau,  50,000 ;  and  at  Boro- 
dino, 80,000.  All  these  suffered  violent  and  generally  painful 
deaths,  or  were  mutilated  in  the  most  distressing  manner.  But 
fully  as  many  die  from  hardships  and  exposure  in  war,  as  fall  on 
the  field  of  battle,  and  generally  they  are  destitute  of  those  atten- 
tions and  comforts  which  mitigate  the  sufferings  of  the  sick-bed  at 
home  amid  our  friends.  And  shall  the  convulsive  agonies  and 
dying  groans  of  these  murdered  fellow-men,  fall  unheeded  upon 
Christian  ears  ?  Shall  the  mourning  and  lamentations  of  myriads 
of  dependent  widows  and  helpless,  fatherless  children,  not  move 
to  action  the  hearts  of  the  professed  disciples  of  Him,  who  wept 
over  the  grave  of  Lazarus,  and  spent  his  life  in  alleviating  the 
sorrows  of  suffering  humanity  ? 

If  all  nations  were  truly  Christian,  there  could  be  no  war  be- 
tween them.  As  long  as  this  is  not  the  case,  the  question  arises, 
if  a  Christian  nation  is  invaded  by  the  army  of  another,  scattering 


PACIFIC    SUBSTITUTES   FOR   WAR.  185 

destruction  and  desolation  in  its  path,  is  not  the  Christian  govern- 
ment bound  to  protect  the  life  and  property  of  its  citizens,  by  the 
use  of  as  much  power  as  experience  may  prove  to  be  necessary? 
We  reply,  assuredly ;  and  this  is  the  only  war  in  which  a  Christian 
government  can  rightfully  engage,  a  war  of  defence  against  actual 
invasion.  If  the  civil  officer  is  the  minister  of  God  for  good,  and 
holdcth  not  the  sword  in  vain,  if  he  is  to  be  a  terror  to  individual 
evil-doers,  and  bound  to  protect  the  citizens  against  violence  from 
individual  robbers  and  murderers ;  why  should  he  not  be  bound  to 
do  so  against  a  number  of  them  ?  If  in  protecting  the  citizen 
against  individual  robbers  or  murderers,  he  may  even  take  the 
life  of  the  aggressor;  what  reason  can  be  assigned  why  he  should 
not  do  so  to  thousands  of  robbers  or  murderers  ?  If  this  be  not 
admitted,  we  are  forced  to  the  absurdity,  that  the  guilt  of  crime  is 
diminished  in  the  ratio  of  the  increase  of  criminals,  and  that 
robberies  and  murders  may  be  multiplied  until  they  become  inno- 
cent, and  until  it  is  wrong  for  the  government  which  was  bound  to 
protect  the  citizen  from  individual  violence  and  bloodshed,  to  de- 
fend its  citizens  against  thousands  of  robbers  and  murderers  under 
the  name  of  soldiers. 

V.   Pacijic   Substitutes  for  ^Yar. 

Yet  even  this  right  of  self-defence  does  not  justify  a  resort  to 
arms  by  a  Christian  people,  until  all  the  other  and  pacific  remedies 
have  been  tried  and  found  inefi"ectual.  These  peaceful  remedies 
are  principally  the  following  two :  either  a  court  of  nations,  in 
which  all  international  differences  shall  be  decided  by  the  acknow- 
ledged laws  of  nations;  or  a  provision  in  our  treaties  with  other 
nations  for  referring  to  the  decision  of  umpires  all  future  misun- 
derstandings that  cannot  be  satisfactorily  adjusted  by  amicable 
negotiation.  This  latter  expedient  has  been  presented  to  the 
attention  of  Congress  by  numerous  petitions,  through  the  agency 
of  that  noble  institution,  the  American  Peace  Society.  The  sub- 
ject was  referred  to  the  Senate's  committee  on  Foreign  Relations, 
in  1851,  who  received  it  with  much  favor,  and  by  a  unanimous 
vote,  reported  the  following  resolution,  which  was,  however,  we 
believe,  not  acted  upon,  as  the  session  was  near  its  close. 
lU* 


1S6  OF  rOLITICAL   AFFAIRS.  ArT.  XVI. 

"  '  Whereas  appeals  to  the  sword  for  the  determination  of  national 
controversies  are  always  productive  of  immense  evils ;  and  whereas 
the  spirit  and  enterprise  of  the  age,  but  more  especially  the  genius 
of  our  own  government,  the  habits  of  our  people,  and  the  highest 
permanent  prosperity  of  our  republic,  as  well  as  the  claims  of 
humanity,  the  dictates  of  enlightened  reason,  and  the  precepts  of 
our  holy  religion,  all  require  the  adoption  of  every  feasible  measure, 
consistent  with  the  national  honor,  and  the  security  of  our  rights, 
to  prevent,  as  far  as  possible,  the  recurrence  of  war  hereafter; 
therefore, 

"  '  RcsohrJ,  That  in  the  judgment  of  this  body,  it  would  be  pro- 
per and  desirable  for  the  government  of  these  United  States, 
wherever  practicable,  to  secure,  in  its  treaties  with  other  nations, 
a  provision  for  referring  to  the  decision  of  umpires  all  future  mis- 
understandings that  cannot  be  satisfactorily  adjusted  by  amicable 
negotiation,  in  the  first  instance,  before  a  resort  to  hostilities  shall 
be  had.' 

"  Here  is  the  substance  of  all  that  the  friends  of  peace  ask ;  and 
this  simple  and  perfectly  feasible  measure,  if  once  adopted  and 
canned  out  in  good  faith,  w^ould  suffice  in  time,  if  not  very  soon, 
to  supersede  every  plea  of  necessity  for  war.  Some  may  regret  to 
find  the  report  so  distinctly  recognizing  the  right  of  an  ultimate 
resort  to  arms ;  but  this  recognition  will  make  no  difierence  in 
practice,  because  nations,  if  their  disputes  are  not  adjusted  by 
amicable  means,  will  of  course  continue  to  insist  on  the  right  of 
appealing  at  last  to  arms.  Christians  must  obviate  this  alleged 
necessity  by  suggesting  means  that  shall  actually  detei'mine  their 
controversies  without  the  sword ;  and,  should  such  a  policy  be 
found  effectual  for  a  long  series  of  years,  war  and  its  vast  prepa- 
rations will  gradually  go  into  general  disuse,  until  few,  if  any,  will 
be  found  to  plead  their  necessity.  It  is  only  by  a  process  like 
this,  that  we  can  ever  do  away  the  immemorial  practice  of  war;  a 
process  so  simple,  so  obviously  reasonable,  and  so  gradual  in  its 
operation,  that  we  might  well  expect  it  to  win  its  way  without 
exciting  alarm,  or  the  least  suspicion  of  danger  to  any  national 
interests." 

Similar  resolutions  have  been  adopted  by  a  number  of  our  State 
Legislatures,  calling   the  attention  of   Congress   to  the   subject. 


OBLIGATION   TO   GOD    PARAMOUNT,  187 

Another  report  equally  favorable  was  made  in  the  United  States 
Senate  of  1853  ;  and  there  is  every  reason  to  hope,  that  if  the 
friends  of  humanity  and  religion  persevere  in  their  efforts,  this 
plan  will,  by  (he  divine  blessing,  ere  long  be  adopted  by  our  own 
and  the  English  government,  and  their  example  be  followed  by 
the  other  powers  of  Europe.  Reader !  have  you  faithfully  con- 
tributed your  influence  to  this  holy  cause,  and  co-operated  with 
the  Prince  of  Peace  in  extending  peace  over  the  earth,  and  good- 
will amongst  men  ? 

VI.  Judicial  Oaths  Lawful. 
^^ It  is  laioful  to  make  oath,  ichen  required  hy  the 
magistrate^ 

Deut.  10  :  20.  '  Thou  shalt  fear  the  Lord  thy  God  ;  him  shalt  thou 
serve,  and  to  him  shalt  thou  cleave  and  swear  hy  his  name.' 

Eccles.  8:2.  *  I  counsel  thee  to  keep  the  king's  commandment,  and 
that  in  regard  to  (on  account  of)  the  oath  of  God.' 

Matt.  26:  63.  'And  the  high  priest  answered  and  said  unto  him, 
I culjnre  thee  by  the  living  God,  that  thou  tell  us  whether  thou  be  the 
Christ  the  Son  of  God. — 64.  Jesus  saith  unto  him,  Thou  hast  said.' 

2  Cor.  1 :  23.  Moreover  I  call  God  for  a  record  upon  my  soul,  that 
to  spare  you,  I  came  not  as  yet  unto  Corinth.' 

Ileb.  6  :  16  '  For  men  verily  swear  by  the  greater :  and  an  oath 
for  confirmation  is  to  them  an  end  of  all  strife. — 17.  Wherein  God, 
willing  more  abundantly  to  show  unto  the  heirs  of  promise  the  im- 
mutability of  his  counsel,  confirmed  it  by  an  oath.' 

VII.    Ohligation  to  God  Paramount  and  Supreme. 

^^ Should  civil  laws  command  any  thing  sinfid,  it  is 
the  duty  of  all  to  obey  God  ratlier  than  man!' 

Exod.  1:17.  '  But  the  midwives  feared  God,  and  did  not  as  the 
king  of  Egypt  commanded  them,  but  saved  the  men-children  alive. 
— 20.  Therefore  God  dealt  well  toith  the  midwives,  and  the  people 
multiplied  and  waxed  very  mighty.' 

Dan.  6 :  13.  '  Then  answered  they  (the  presidents,  &c.,  of  the 
kingdom)  and  said  before  the  king,  That  Daniel  which  is  of  the 
children  of  the  captivity  of  Judah,  regardeth  not  thee,  0  King,  nor 
the  decree  that  thou  hast  signed ;  but  maketh  his  petition  three  times 
a  day,'  &c. 


188  OF  POLITICAL   AFFAIRS.  ArT.  XVI. 

Also,  Dan.  8  :  16,  17,  18,  Shadrach,  Meschach,  and  Abcd- 
nego,  were  preserved  in  the  fiery  furnace  for  obeying  God  rather 
than  a  sinful  command  of  the  king. 

Acts  5  :  27.  'And  when  they  had  brought  them,  they  set  them  be- 
fore the  council:  and  the  high  priest  asked  them, — 28.  Saying,  Did 
not  we  straitly  command  you,  that  ye  should  not  teach  in  this  name  ? 
and,  behold,  ye  have  filled  Jerusalem  \rith  your  doctrine,  and  intend 
to  bring  this  man's  blood  upon  us. — 29.  Then  Peter  and  the  other 
apostles  answered  and  said,  We  ought  to  obey  God  rather  than  men.' 

No  human  law  can  possibly  bind  us  to  do  what  Grod  has  for- 
bidden. 

VIII.    The  Relation  between  Church  and  State. 

On  the  relation  between  Church  and  State,  the  Confessors  in- 
culcate some  salutary  lessons. 

They  inveigh,  in  sec.  VII.  of  "  The  Abuses  Corrected,"  against 
the  union  of  civil  and  ecclesiastical  power  in  the  bishops.  They 
condemn  the  practice  of  the  Popes,  who  interfered  in  the  political 
government  of  Europe;  and  especially  their  having  on  several  oc- 
casions deposed  kings,  and  absolved  the  inhabitants  of  different 
countries  from  their  allegiance  to  their  political  rulers.  Yet  they 
were  not  called  on  to  discuss  this  subject  at  length;  nor  had  the 
circumstances  of  their  situation  led  them  to  its  thorough  and  im- 
partial investigation.  They  still  admitted,  not  that  the  church  should 
govern  the  state,  but  that  the  civil  government  might  to  a  certain 
extent  manage  the  affairs  of  the  church. 

The  doctrine  of  the  New  Testament  on  this  subject  certainly  is, 
and  therefore  the  practice  of  all  Christian  countries  ought  to  be, 
the  church  and  state  be  kept  entirely  distinct.  This  is  evident 
from  various  considerations  : 

a)  Christ  explicitly  declared  that  his  "  kingdom  is  not  of  this 
world,"  that  is,  that  it  is  not  a  temporal,  political  kingdom.' 

h)  He  nowhere  assigns  to  ministers  of  the  gospel  any  political 
duties :  as  such,  therefore,  they  have  none  to  perform.  If  their 
fellow-citizens  choose  to  call  into  service  their  talents,  experience, 
and  integrity,  in  behalf  of  their  political  welfare,  and  they  feel  at 

'  1  John  18  :  36. 


RELATION    BETWEEN    CHURCH    AND    STATE.  189 

liberty  to  engage  ia  such  duties,  they  do  it  as  citizens  of  the  coun» 
try,  and  not  as  ministers  of  the  gospel.  As  a  general  rule,  the 
writer  believes,  that  ministers  of  the  gospel  ought  not  to  engage 
in  the  duties  of  political  office ;  because  their  sacred  calling  may 
well  engage  their  entire  time  and  talents  3  and  there  are  always 
men  enough  of  talent  and  integrity,  who  are  both  able  and  willing 
to  consecrate  their  time  to  the  service  of  their  country.  'We  are 
inclined,  moreover,  to  entertain  the  belief,  that  in  the  present  tran- 
quil state  of  our  happy  country,  few  men,  whose  hearts  are  rightly 
engaged  in  the  duties  of  the  Christian  ministry,  will  be  found 
willing  to  engage  in  political  life.  In  times  of  great  emergency, 
however,  when  the  liberties  of  a  country  are  in  imminent  danger, 
it  would  seem  to  be  a  paramount  duty,  incumbent  on  all  citizens, 
in  every  possible  manner,  to  co-operate  with  the  constituted  au- 
thorities of  the  land,  to  avert  impending  danger.  Among  the 
most  zealous  champions  of  American  liberty,  were  the  Rev.  Dr. 
Witherspoon,  of  the  Presbyterian  church;  Greneral  Peter  Miih- 
lenberg,  who,  after  having  laboured  for  years  in  the  Lutheran 
ministry,  aided  in  fighting  our  country's  battles,  and  afterwards 
was  elected  member  of  Congress,  and  in  1800,  of  the  Senate  of 
the  United  States,  and  his  brother,  Rev.  Fred.  Aug.  Miihlenberg, 
who,  in  1789,  was  elected  Speaker  of  the  first  Congress,  under 
the  new  Constitution. 

c)  Christ  nowhere  enjoins  on  political  rulers  as  such,  any  share 
in  the  management  of  his  church.  On  the  contrary,  he  has  ap- 
pointed some  person  in  the  church  for  the  performance  of  every 
duty  enjoined  on  the  church.  Hence,  when  by  an  unhallowed 
union  of  Church  and  State,  civil  rulers  as  such  assume  the  privi- 
lege of  exercising  certain  ecclesiastical  rights,  they  perform  duties 
which  the  Head  of  the  church  assigned  to  others. 

d)  It  is  absurd  to  suppose,  that  the  king,  or  any  other  civil 
ruler,  who  as  such  has  received  no  ecclesiastical  ordination  or 
power,  should  be  the  fountain  of  all  spiritual  authority;  that  they, 
who  are  elevated  to  office  without  the  necessity  of  any  spiritual 
qualifications,  should  wield  the  most  important  spiritual  influence 
in  the  church.  If  civil  rulers  possess  the  qualifications  required 
in  scripture  for  any  office  in  the  Church,  they  ought  undoubtedly 
to  be  eligible  to  office  as  well  as  others,  yea,  their  high  standing 


100  OF   POLITICAL   AFFAIRS.  ArT.    XVI. 

and  extensive  influence  among  men,  afford  them  special  opportuni- 
ties of  actively  promoting  the  kingdom  of  Christ.  Yet,  when 
they  act  as  officers  of  the  church,  they  do  so  not  by  virtue  of 
their  political  station,  but  of  their  ecclesiastical  election.  And  if 
they  bring  disgrace  on  their  brethren  in  Christ  by  any  impropriety 
of  conduct,  they  ought  to  be  disciplined  by  the  church,  regardless 
of  their  civil  office. 


IX.   Happy  Structure  of  our  Government. 

In  strict  accordance  with  all  these  principles,  is  the  happy  form 
of  government,  adopted  by  our  revolutionary  fathers. 

This  consists  of  one  National  or  General  Government,  and  a 
number  of  State  Governments.  The  former  is  a  government  of 
specified  and  limited  powers  :  the  latter  of  reserved  rights,  em- 
bracing all  the  objects  of  legislation  necessary  to  the  well-being 
of  the  citizens,  which  have  not  been  expressly  granted  to  Congress 
by  the  national  constitution,  or  which  are  not  necessarily  implied 
in  the  powers  thus  given.  The  powers  of  the  general  government 
are  divided  between  its  Legislative,  Executive,  and  Judicial 
hranchcs.  The  former  are  confided  to  Congress;  which  consists 
of  a  House  of  Representatives  and  a  Senate,  each  of  which  may 
dissent  from  the  acts  of  the  other.  The  concurrence  of  both,  to- 
gether with  the  signature  of  the  President,  or  a  majority  of  two- 
thirds,  if  he  object,  is  necessary  to  the  enactment  of  a  law. 

The  Senate,  however,  sustains  a  three-fold  character — as  a  branch 
of  the  legislature — as  a  judicial  court  for  the  trial  of  impeach- 
ments— and  as  a  part  of  the  executive  power  to  approve  or  disap- 
prove the  appointments  of  the  President,  and  to  ratify  or  reject 
treaties  with  foreign  powers. 

The  Executive  power  of  the  government  is  vested  in  a  President, 
and  certain  Executive  Departments,  the  incumbents  of  which,  to- 
gether with  the  Vice  President  and  the  Attorney-General,  at 
present  constitute  his  cabinet.  The  constitution  recognizes  these 
departments,  and  states,  that  ''appointments  may  be  made  by  the 
heads  of  them  "  The  departments  now  established  are,  that  of 
State,  of  the  Treasury,  of  the  Home  Department  or  Interior,  of 
the  Navy,  and  of  War :  together  with  the  Post-office  department. 


STRUCTURE   OF   OUR   GOVERNMENT.  191 

The  Judicial  power  of  the  Federal  Grovernment  is  vested  in  a 
Supreme  Court,  which  at  present  is  composed  of  nine  judges, 
who  also  hold  circuit  courts  in  their  diiFerent  districts,  into  which 
the  United  States  are  divided  for  this  purpose.  These  are  the 
general  features  of  that  happy  form  of  national  government,. under 
which  we  live,  for  which  our  warmest  gratitude  is  due  to  the  God 
of  nations,  and  which  every  good  citizen  is  bound  to  study  and 
defend.  As  the  Constitution,  under  which  our  government  is  con- 
ducted, was  unavoidably  couched  in  general  terms,  and  could  not 
descend  to  the  detail  of  particulars,  some  diversity  has  arisen  in 
the  construction  given  to  some  of  its  parts,  and  several  different 
theories  have  been  adopted  to  support  respectively  each  construc- 
tion. 

a)  That  Constitution  has  recently  been  regarded  by  a  few  as  a 
contract  between  separate,  independent,  and  sovereign  States,  for 
the  maintenance  of  a  government  which  shall  have  charge  of  some 
specified  interests,  common  to  them  all.  This  construction  would 
make  our  happy  country  not  one,  but  many  nations ;  and  by 
giving  to  each  State  the  power  to  nullify  and  refuse  obedience  to 
the  laws  of  the  general  government,  it  entirely  destroys  the  efl&- 
ciency  of  the  national  union,  and  would  make  it  little  better  than 
the  wretched  confederacy  of  the  Germanic  empire.  Any  State  or 
number  of  States  might  nullify  a  declaration  of  war,  believed  by 
all  the  other  States  to  be  absolutely  necessary  in  self-defence,  and 
might  refuse  to  take  part  in  it.  Civil  discord  would  thus  inevita- 
bly ensue,  our  happy  country  be  rent  in  pieces,  and  the  hands  of 
our  citizens  be  bathed  in  their  brothers'  blood.  We  would  sup- 
pose the  fallacy  of  this  construction  placed  beyond  all  doubt,  by 
that  single  clause  of  the  United  States'  Constitution,  by  virtue  of 
which  the  judges  of  all  the  State  courts  are  required  to  take,  and 
have  taken,  an  oath,  to  support  the  Constitution  of  the  United 
States  and  laws  of  Congress,  '■'•  anytliinrj  in  their  State  const itiUion 
or  laws  to  the  contrary/  notivithstanding." 

h)  Others  have  regarded  it  as  a  contract,  not  of  the  people  in 
their  primary  capacity,  bat  between  all  the  several  States  as  such, 
for  the  purposes  above  specified ;  reserving  to  each  State,  not  the 
right  of  nullifying  any  law  of  Congress  and  remaining  in  the 
Union,  but  the  right  of  peacefully  seceding  from  their  connexion 


102  OF   POLITICAL   AFFAIRS.  Art.  XVI. 

with  the  Union,  when  they  believe  themselves  oppressed  either  by 
the  operations  of  the  government  in  its  constitutional  structure, 
of  which  they  have  correct  views,  or  by  its  corrupt  administration. 
The  principal  error  in  this  view  of  the  subject  seems  to  be,  that 
secession  is  regarded  as  a  constitutional  right,  that  is,  a  right 
guaranteed  by  the  Constitution.  Thus  to  withdraw  and  renounce 
his  allegiance  to  any  government,  by  which  he  is  wantonly  and 
seriously  oppressed,  is  doubtless  the  indefeasible  right  of  manj 
but  it  is  based  in  the  laws  of  nature,  not  in  the  provisions  of  the 
Constitution,  and  ought  always  to  be  called  by  its  right  name, 
revolution ;  in  order  that  the  people  may  not  be  deceived  by  false 
names,  and  plunge  into  the  dangerous  whirlpool  of  revolution 
before  they  maturely  survey  the  rocks  and  cliffs  on  which  they 
may  be  wrecked. 

c)  It  is  regarded  as  a  contract  between  all  the  people  or  citizens 
of  the  different  States,  in  their  elementary  or  primary  capaeiti/, 
to  establish  and  maintain  a  government  for  certain  limited  and 
specified  purposes  of  general  good ;  it  being  agreed  that  all  powers 
not  expressly  given  to  the  general  government,  or  actually  neces- 
sary to  the  execution  of  the  trust  thus  specifically  granted,  are 
reserved  by  the  peop)le  to  be  exercised  in  their  State  governments  : 
that  the  Constitution  of  the  United  States  and  the  laws  of  Con- 
gress, constitutionally  enacted,  are  "  the  supreme  law  of  the  land," 
that  from  any  supposed  unconstitutional  law  of  Congress  the 
recourse  of  the  citizen  believing  himself  aggrieved,  is  to  the 
Supreme  Court  of  the  United  States  :  that  there  is  no  right  of 
nullification  or  of  secession  in  the  citizen  or  States,  except  in  such 
cases  as  by  the  unalienable  rights  of  man  justify  revolution. 

That  the  framers  of  our  national  Constitution  regarded  it  as  a 
contract  of  the  people  in  their  primary  capacity,  and  not  of  the 
States,  is  expressly  asserted  by  the  first  clause  of  the  instrument 
itself:  "  Wc  the  people'  of  these  United  States,  &c.  That  it  is  a 
government  of  limited  and  sp)ecijied  powers,  is  evident  because  the 
constitution  enumerates  those  powers,  and  because  it  expressly 
declares  that  all  the  powers  not  specifically  granted  to  Congress 
are  retained  by  the  States  severally.  The  principle  of  granting  to 
Congress  additional  powers  by  unlimited  construction  of  the  Con- 
stitution, is  therefore  obviously  inconsistent  with  the  genius  of 


THE  NATURE  OF  OUR  GENERAL  GOVERNMENT.     193 

our  government;  and,  if  not  opposed,  would  soon  entirely  change 
the  happy  balance  of  power  between  the  State  and  General 
governments  established  by  our  fathers,  and  terminate  in  consoli- 
dation. 

This  view  of  our  national  constitution  has  been  and  is  still 
entertained  by  the  great  mass  of  our  ablest  statesmen.  It  is  en- 
tertained by  the  Supreme  Court  itself,  the  highest  authority  for 
expounding  the  constitution  and  laws  of  the  Union,'  and  was  some 
years  ago  set  forth  in  colours  that  cannot  be  mistaken  in  the  able 
and  lucid  proclamation  of  the  President  of  the  United  States  :  ^ 
"  The  people  of  the  United  States  formed  the  Constitution  ;  acting 
through  the  State  Legislatures  in  making  the  compact  to  meet  and 
to  discuss  its  provisions,  and  acting  in  separate  conventions  when 
they  ratified  those  provisions;  but  the  terms  used  in  its  construc- 
tion, show  it  to  be  a  government  in  which  tJie  people  of  all  the 
States  collectively  are  represented. — The  Constitution  of  the 
United  States,  then,  forms  a  government,  not  a  league. — It  is  a 
government  in  which  all  the  people  are  represented,  which  ope- 
rates directly  on  tlie  people  individually,  not  upon  the  States.  But 
each  State  having  expressly  parted  with  so  many  powers  as  to 
constitute  jointly  with  the  other  States  a  single  nation,  cannot 
from  that  time  possess  any  right  to  secede,  because  such  secession 
does  not  break  a  league,  but  destroys  the  unity  of  a  nation,"  &c. 
The  different  predilections  of  our  citizens  for  a  free  or  rigid  con- 
struction of  the  Constitution  in  reference  to  the  powers  of  the 
general  government,  are  the  basis  (so  far  as  the  principle  is  con- 
cerned) of  the  distinction  between  the  two  great  national  parties 
which  have  from  the  beginning  existed  in  our  land.*     Violent 

'  See  Decision  of  the  Supreme  Court  of  the  United  States,  in  Harrison 
vs.  Huntei-'s  lessee.     1  Wheaton's  Reports,  323. 

^  See  the  Proclamation  of  Andrew  Jackson,  President  of  the  U.  States, 
in  regard  to  the  convention  of  South  Carolina,  Dec.  10,  1832. 

^  The  structure  of  the  several  State  governments  varies  much,  and  is 
more  or  less  republican,  according  as  the  right  of  suffrage  and  eligibility 
to  office  are  more  or  less  generally  extended,  and  according  to  the  num- 
ber of  public  offices  vfhich  are  filled,  not  by  executive  appointment,  but 
by  popular  election. 

It  is  worthy  of  note,  that  whilst  the  patriots  of  the  South  have  been 
17 


194  POLITICAL    AFFAIRS.  ArT.  XVI. 

party  spirit,  especially  when  based  on  no  political  principles,  but 
amounting  to  mere  contest  for  office,  is  doubtless  unchristian  and 
dangerous;  but  the  intelligent  and  upright  intellectual  conflict 
about  the  principles  of  our  government  and  the  influence  of  par- 
ticular laws,  that  is,  genuine,  honest  party  spirit,  is  the  duty  of 
every  faithful  citizen  and  friend  of  his  country,  and  is  necessary  to 
the  purity  of  our  political  institutions.  It  is  for  these  reasons  that 
we  have  felt  it  a  duty  to  expand  our  remarks  on  this  article  of  the 
Confession,  farther  than  we  would  otherwise  have  been  disposed  : 
especially  as  principles  of  the  most  dangerous  nature  have  been 
boldly  asserted  in  some  sections  of  our  country ;  and  it  thus 
becomes  more  imperiously  the  duty  of  every  Christian  patriot  to 
study  the  principles  and  vindicate  the  integrity  of  our  happy 
political  institutions 

X.     JVb  State  Religion  to  he  Estahlished. 

The  esfahltshment  of  any  religion  hy  law,  is  happily  and  expli- 
citly forbidden  in  the  Constitution  of  the  Union.  Our  fathers 
justly  believed  that  religion  ought  now,  as  was  the  case  in  the 
days  of  the  Apostles,  to  be  left  to  take  care  of  itself.  Hence  they 
regarded  the  Federal  Government  as  a  compact  formed  for  civil 
and  hot  religious  purposes;  and  its  designs  are  fully  accomplished, 
its  appropriate  functions  fully  discharged,  when  it  has  secured  and 
regulated  our  civil  interests.  It  is  inhibited  from  establishing  any 
religious  test,  or  in  any  way  interfering  with  the  rights  of  con- 
science. It  is  unquestionable  that  the  prosperity  of  the  Christian 
religion  and  the  permanence  of  our  fabric  of  civil  government, 
depend  on  a  firm  resistance  to  the  least  abandonment  of  this 
ground.  The  writer  does  not  believe  any  sect  in  the  nation,  nor 
even  the  leaders  of  any  Protestant  church,  either  contemplate  or 
would  desire  an  establishment  by  law ;  but  if,  at  any  time,  symp- 
toms of  such  a  disposition  should  appear,  he  would  regard  it  the 
duty  of  all  true  Christians  to  unite  not  only  with  each  other,  but 
also  with  infidels  and  deists,  to  resist  the  attempt. 


distinguished  for  their  able  opposition  to  the  increase  of  power  in  the 
national  government  by  latitudinarian  construction  of  the  constitution, 
their  State  governments  are  less  republican  than  those  of  their  northern 
bvothren. 


OF  Christ's  return.  195 

Our  government,  therefore,  according  to  its  institutions,  can 
neither  persecute  nor  tolerate  persecution.  How  fullj  the  illus- 
trious reformer,  Luther,  coincided  with  these  views,  even  at  a  time 
when  some  other  reformers  observed  a  different  practice,  is  seen 
from  his  own  nervous  language  : '  "Do  you  say,  the  civil  govern- 
ment should  indeed  not  force  men  to  believe,  but  only  interfere  in 
order  that  the  people  he  not  led  astray  hy  false  doctrine?  and  hoiu 
coxdd  heretics  otherivise  be  put  down  ?  I  answer,  to  counteract 
heresy  is  the  business  of  ministers,  not  of  the  civil  rulers.  Here 
a  different  course  must  be  pursued,  and  other  weapons  than  the 
sword  must  fight  these  battles.  The  word  of  God  must  here  con- 
tend; if  this  proves  unavailing,  neither  can  civil  governments 
remedy  the  evil,  though  they  should  deluge  the  earth  in  blood. 
Heresy  is  an  intellectual  thing,  that  cannot  be  hewn  by  the  sword, 
nor  burned  with  fire,  nor  drowned  with  water.  The  word  of  God 
alone  can  subdue  it;  as  Paul  says,  'The  weapons  of  our  warfare 
are  not  carnal,  but  mighty  through  God  to  the  pulling  down  of 
stroug-holds,  casting  down  imaginations  and  every  high  thing  that 
exalteth  itself  against  the  knowledge  of  God,  and  bringing  into 
captivity  every  thought  to  the  obedience  of  Christ.'  "  2  Cor. 
10 : 4,  5. 


ARTICLE  XVIL— OF  CHRIST'S  RETURN  TO 
JUDGMENT. 

XVII.    Of  Christ's  Return  to        XVII.    De  Christi  Reditu  ad 
Judgment.  Judicium. 

Ou7'     churches      also  Item      decent ,      quod 

teach,  that  at  the  end  of  Christus     apparehit     in 

the    world,    Christ   loill  consummatione       miindi 

appear   for    judgment;  adjudicandum,et  mortuos 

'  See  Luther's  Works  (Walch's  edition),  Vol.  X.,  p.  461. 


196 


OF   CHRIST  S   RETURN. 


Art.  XVII. 


that  he  will  raise  all  tlie 
dead  ;  that  he  ivill  bestow 
upon  tliG  pious  and  elect 
eternal  life  and  endless 
joTjs,  hut  ivill  condemn 
ivicked  men  and  devils  to 
he  punislwd  witlwut  end. 


They  reject  the  opinions 
of  the  Anahaptists,  luho 
maintain,  thai  the  p>un- 
ishment  of  devils  and 
condemned  men  ivill  have 
an  end;  in  like  manner 
they  condemn  tliose  ivho 
circidate  the  Judaizing 
notions  that,  prior  to  the 
resurrection  of  the  dead, 
the  2>ious  will  engross^  the 
government  of  the  world, 
and  the  ivicJced  he  every- 
where (yppressed. 


omnes  resuscitahit,  piis  et 
electis  dahit  vitam  ceter- 
nam  et  pevpetua  gaudia, 
impios  antem  homines  ac 
diaholos  condemnahit,  ut 
sine  fine  crucientur. 


Damnant  Anahaptis- 
tas,  qui  sentiunt,  homini- 
hus  damnatis  ac  diaholis 
finem  poenarum  futurum 
esse,  i  Damnant  et  alios, 
qui  nunc  spargunt  Juda- 
icas  opiniones,  quod  ante 
resurrectionem  mortuo- 
rum,  pa  regnum  mundi 
occup)aturi  sint,  uhiquje 
op>pressis  impiis.\ 


'  German  copy,  "  That  the  pious  will  have  a  separate  temporal  govern- 
ment,  and  exterminate  all  the  wicked." 


I.     3Iillennium. 

1.  Katnre  of  the  3Iillenn{um. — The  Confessors,  in  this  article, 
condemn  the  ideas  of  some  ancient  Jews  and  Chiliasts,  as  well  as 
of  the  Anabaptists  of  that  century,  that  Christ  would,  in  the  latter 
days,  appear  personally  on  earth,  and  establish  a  temporal  king- 


OF   THE    MILLENNIUM.  197 

doin,  not  unlike  the  theocracy  of  the  Old  Testament.'  Similar 
views,  more  or  less  refined,  have  been  advanced  at  diflferent  times, 
whilst  such  a  millennium  as  the  Scriptures  teach  is  generally 
believed.  Some  divines,  such  as  Peterson,  Crusius,  BengcJ, 
taught  a  visible,  personal  appearance,  and  reign  of  Christ  on  earth 
for  a  thousand  years,  whilst  others  formed  more  spiritual  concep- 
tions of  the  millennial  reign,  and  suppose  it  to  consist  in  the  rapid 
diffusion  of  Christianity  on  earth  prior  to  the  close  of  the  present 
economy.  Nor  do  the  Scriptures  teach  that  in  this  latter  day  of 
glory  for  Zion,  the  gospel  will  be  received  by  every  individual  of 
the  human  family.  For  although  there  will  be  extraordinary  out- 
pourings of  the  Holy  Spirit,  these  sacred  influences  will  still  not 
be  irresistible,  and  therefore  it  is  not  probable  that  all  without 
exception  will  submit  to  them.  The  rising  generation,  moreover, 
would  still  exhibit  the  fruits  of  their  depraved  nature,  until 
brought  under  the  influence  of  godliness;  and  even  Christians 
themselves  will  be  sanctified  but  in  part,  and  still  exhibit  the 
evidences  of  human  frailty. 

But  the  millennium  will  consist  of  an  extraordinary  and  gene- 
ral diffusion  of  Christianity,  successively  among  all  the  nations  of 
the  earth,  effected  through  the  increased  application  of  the  ap- 
pointed means  of  grace  in  all  their  legitimate  forms,  by  professing 
Christians,  accompanied  by  extraordinary  effusions  of  the  Holy 
Spirit;  facilitated  by  the  improvements  of  science,  and  the  arts, 
and  increased  international  intercourse.  This  prevalence  of 
Christian  principle  will,  throughout  the  whole  extent  of  its  march, 
be  the  harbinger  of  peace  and  good  will  among  men.  The  tri- 
umph of  the    gospel    will    everywhere   be    accompanied    by  its 


'  The  fact  that  even  the  ancient  Jews  fixed  its  duration  at  1000  years, 
arose,  it  is  thought,  from  a  mystical  interpretation  of  the  Mosaic  narra- 
tive of  creation.  A  thousand  years  being  as  but  one  day  with  God,  it 
was  conjectured  that  the  first  six  days  of  creation  represent  6000  years 
of  toil  and  adversity ;  but  the  seventh  or  sabbath  day  was  regarded  as  a 
type  of  a  thousand  years'  rest  and  prosperity  to  God's  people  on  earth. 
In  the  New  Testament,  the  same  name  and  term  of  duration  have  found 
corroboration  from  a  passage  in  llevelation  (ch.  20  :  2,  3),  supposed  to 
refer  to  the  future  glorious  spread  of  the  gospel,  in  which  Satan  is  said 
"to  have  been  bound  1000  years." 

17* 


108  OF  Christ's  return.  Art.  XVII. 

legitimate  train  of  benevolent  and  meliorating  influences  on  the 
civil  and  social  institutions  of  the  world ;  and  war  itself,  the  pro- 
lific mother  of  all  evil,  will  retire  before  the  progress  of  the  Prince 
of  peace. 

Isaiah  2:4.'  They  shall  beat  their  swords  into  plough-shares,  and 
their  spears  into  pruning-hooks;  nation  shall  not  lift  up  sword  against 
nation,  neither  shall  they  learn  war  any  more.'  (11 :  9  ;  60  :  18.) 

2.  The  grounds  of  expectation  for  the  universal  extension  of 
Christianity  are  various  and  satisfactory. 

a)  It  is  prohahle  from  the  very  design  of  the  gospel.  All  men 
and  all  nations  aie  alike  subject  to  the  evils  of  sin )  and  if  the  de- 
liverance oflfered  in  the  gospel  is  desirable  for  one  nation,  it  is 
equally  so  for  the  others,  h)  The  benevolence  of  God  regards 
not  persons;  but,  in  all  nations,  those  of  similar  character  are  alike 
pleasing  to  bim.  It  would  seem  accordant  then  with  that  bene- 
volence, which  sent  the  gospel  to  some  nations,  to  publish  it  even- 
tually to  all.  These  reasons,  though  by  no  means  conclusive, 
possess  some  force,  c)  It  is  rendered  still  more  probable  by  the 
fact,  that  the  Saviour  himself  made  provision  for  its  universal 
diffusion.  The  order  of  men,  whom  he  commissioned  as  heralds 
of  the  cross,  was  made  perpetual ;  and  a  promise  given  of  his  con- 
stant presence  and  blessing.  "  Go  ye,  therefore,  and  make  disciples 
of  all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost;  teaching  them  to  observe  all 
things  whatsoever  I  have  commanded  you;  and  lo,  I  am  with 
you  alway,  even  to  the  end  of  the  world."  (Matt.  27  :  19,  20.) 
c/)  He  gave  them,  moreover,  an  express  command  to  "  preach  the 
gospel  to  every  creature,"  "  to  make  disciples  of  all  nations,"  and 
to  prosecute  their  work  until  "  the  end  of  the  world."  e)  But 
that  tlie  kingdom  of  the  Messiah  actually  will  he  extended  over  the 
ichole  earth,  is  rendered  alsoluteli/  certain,  because  the  sacred 
volume  has  expressly  predicted  the  fact,  not  only  in  figurative  lan- 
guage, but  also  in  literal  and  express  terms. 

Isaiah  2  :  2.  'And  it  shall  come  to  pass  in  the  last  days,  that  the 
mountain  of  the  Lord's  house  shall  be  established  on  the  tops  of  the 
mountains,  and  shall  be  exalted  above  the  hills,  and  all  nations  shall 
flow  unto  it.' 


OF    THE    3IILLENNIUM.  199 

Rev.  11 :  15.  'And  the  seventh  angel  sounded,  and  there  were 
great  voices  in  heaven,  saying,  The  kingdoms  of  this  world  are  be- 
come the  kingdom  of  our  Lord  and  of  his  Christ,  and  he  shall  reiga 
for  ever  and  ever.'  (Dan.  2  :  34,  35  ;  Psalm  72  :  8-11 ;  Rev.  20  : 
2,3.) 

Gen.  22  :  18.  '  In  thy  seed  shall  all  the  nations  of  the  earth  be 
blessed.' 

Psalm  2:8.  'I  shall  give  thee  the  heathen  for  thine  inheritance, 
and  the  uttermost  parts  of  the  earth  for  thy  possession.' 

IMatt.  24  :  14.  'And  this  gospel  of  the  kingdom  shall  be  preached  in 
all  the  ivorld,  for  a  witness  unio  all  nations,  and  then  shall  the  end 
come.' 

Malachi  1 :  11.  ^From  the  rising  of  the  sun,  even  to  the  going  down 
of  the  same,  my  name  shall  be  great  among  the  Gentiles,  saith  the 
Lord  of  hosts.' 

3.  The  means,  by  which  this  glorious  era  is  to  be  ushered  in, 
are  none  other  than  those  appointed  in  God's  word. 

a)  They  are  amply  suflBcient.  The  word  of  God  is  able  to 
awaken,  enlighten,  convert,  and  save  millions  of  sinners,  as  well 
as  a  single  one.  The  preaching  of  the  word  might,  in  less  than  a 
century,  as  well  be  extended  to  every  rational  creature  on  earth, 
as  to  the  200,000,000  who  now  enjoy  it;  if  professing  Christians 
were  generally  animated  by  a  zeal  and  devotion  worthy  of  the 
sacred  cause  they  have  espoused,  of  the  exalted  and  glorious  hopes 
which  they  cherish.  Prayer,  the  fervent,  effectual  prayer  of  the 
righteous,  can  be  made  for  the  whole  world  as  well  as  for  part 
of  it.  And  who  can  venture  to  doubt,  that  the  blessing  of  the 
divine  Spirit  would  not  only  be  poured  out  commensurate  to  the 
zeal  and  fidelity  with  which  the  Pauls  of  modern  days  would 
plant,  and  the  Apolloses  water,  but  in  far  more  abundant  effu- 
sions ?  Yea,  has  not  God  himself  said,  ''  I  will  pour  out  my  Spirit 
upon  all  flesh," — before  the  great  and  terrible  day  of  the  Lord 
come  ? ' 

■  Joel  2  :  28.  And  it  shall  come  to  pass  afterwards,  that  I  will  pour  out 
my  Spirit  upon  all  flesh,  and  your  sons  and  your  daughters  shall  pro- 
phesy, your  old  men  shall  dream  dreams,  your  young  men  shall  see  visions, 
&c.,  &c. 

On  the  subject  of  the  Millennium,  see  the  relevant  chapters  of 
Benjelim  and  Stillivg  ( Young)  on  the  Apocalypse,  Faber  on  the  Prophe- 


200  OF  Christ's  return.  Art.  XVIT. 

6)  God  has  not  appointed  any  other  instrumentality  to  accom- 
plish this  glorious  work.  Yes,  hear  it,  ye  Christians,  ye  who 
profess  to  love  your  Saviour,  he  has  predicted  the  universal  spread 
of  the  gospel,  and  promised  his  blessing  on  the  means  which  ye 
now  possess,  having  informed  us  of  no  other.  But  how  inade- 
quate are  the  present  exertions  of  his  people  !  How  little  are  you 
doing  to  usher  in  the  latter-day  glory  !  How  much  more  might 
you,  how  much  more  must  you,  do,  before  the  gospel  of  the  king- 
dom can  be  preached  to  all  nations  !  How  much  more  zealous 
and  frequent  must  be  your  prayers  to  the  Lord  of  the  harvest 
for  an  increase  of  laborers !  How  much  more  liberal  must  you 
be  in  aiding  those  to  prepare  for  the  glorious  work,  who  are 
unable  to  sustain  themselves  through  their  course  of  prepara. 
tion  !  How  much  more  attentive,  my  Christian  brethren,  must 
we  be  to  seek  out  such  from  among  the  fruits  of  revivals,  who 
at  our  meetings  for  prayer,  evince  more  than  ordinary  gifts  and 
graces  ! 

Let  the  followers  of  the  Saviour  then  go  to  work  with  the  full 
conviction  that  tlie  duty  enjoined  on  them  is  practicable.* 

About  forty  years  ago  there  were  not  thirty  young  men  sus- 
tained by  the  churches  in  our  land,  in  preparation  for  the  minis- 
try, and  yet  the  great  dilEculty  then  was  want  of  money.  Since 
that  period,  the  churches  have  learned  something  of  their  duty, 
and  aided  upwards  of  GOOO  young  men.  Now  the  greatest  diffi- 
culty is  want  of  men.  But  in  reality  the  tnte  difficidty,Jirst  and 
last,  has  been  want  of  'piety  and  zeal  in  the  churches.  The  Spirit 
of  God  opens  the  door  of  access  to  the  heathen  world  faster  than 
laborers  come  to  enter  it.  The  Spirit  of  God  has  made  Christians 
willing  to  support  and  send  forth  young  men,  just  in  proportion 
as  this  duty  was  urged  upon  them.  And  the  self-same  Spirit  has 
made  young  men  willing  to  devote  themselves  to  the  work  of  the 
ministry,  just  in  proportion  as  ministers  have  faithfully  spread 

cies,  and  "  The  Prophetic  History  of  the  Christian  Religion  Explained,  or 
a  brief  exposition  of  the  Revelation  of  St.  John,"  by  J.  George  Schmucker, 
D.  D.,  2  vols.,  8vo.,  1817;  and  in  1  vol.,  German,  published  by  Rev.  C.  G. 
Weyl,  Baltimore,  1843. 

'  See  the  Author's  Fraternal  Appeal  to  the  American  Churches,  p. 
143,  &c. 


OF    THE    MILLENNIUM.  201 

before  their  people  the  wretched  condition  of  the  heathen  world, 
and  as  Christians  have  labored  and  prayed  to  find  workmen  for 
the  Lord. 

Let  the  churches  form  definite  ideas  of  the  tcorh  to  be  per- 
formed, and  in  reliance  on  God,  purpose  its  accomplishment.  Our 
efforts  are  often  paralyzed  by  the  supposed  incalculable  vastness 
of  the  work.  Our  faith  often  wavers,  because  not  based  on  intel- 
ligible "evidence  of  the  things  not  seen."  It  was  thought  a 
gigantic  conception  when  the  American  Bible  Society  resolved 
within  a  few  years  to  furnish  the  book  of  God  to  every  destitute 
family  in  our  land.  It  appeared  so  only  because  the  extent  of  the 
enterprise  and  the  means  for  its  accomplishment  had  not  been 
definitely  surveyed.  Thus  also  the  conversion  of  the  world  ap- 
pears even  to  some  Christians  as  "idle  words,  and  they  believe 
them  not;"  yet  when  rightly  viewed,  it  is  not  beyond  the  bounds 
of  reasonable  calculation.  Eating  the  unevaugelized  world  at 
600,000,000,  and  allowing  1000  souls  to  each  minister,  it  has 
sometimes  been  said  we  must  furnish  600,000  laborers.  But  far 
fewer  will  suflice.  Supposing  each  preacher  to  take  charge  of  four 
or  five  stations,  he  could  preach  the  gospel  at  least  to  2000  souls. 
The  number  thus  required  would  be  300,000.  The  converted 
heathen  will,  in  the  progress  of  this  work,  furnish  more  than  ten 
times  as  many  laborers  as  it  will  be  necessary  to  send  to  them, 
and  this  would  be  less  than  they  did  in  the  apostolic  age.  We 
would  then  need  about  25,000  laborers  for  the  heathen  world,  to 
be  sent  from  the  present  Christian  churches.  This  number  would, 
we  doubt  not,  together  with  the  native  auxiliaries,  and  the  Bible, 
and  tract,  and  Sabbath-school  efforts,  be  amply  suflacient,  by  the 
divine  blessing,  to  preach  the  gospel  to  every  creature,  to  bring 
all  the  heathen  world  under  the  influence  of  the  means  of  salva- 
tion ;  especially  if,  like  the  proto-missionaries  of  the  Saviour, 
many  of  them  should  travel  from  place  to  place,  remaining  only 
long  enough  in  each  to  form  a  congregation  of  believers,  and  then 
appointing  from  their  number  the  most  pious,  talented,  and  faith- 
ful, as  pastors  for  the  flock,  pursue  their  course.  This  method 
was  found  adequate  in  the  apostolic  age,  and  might  now  be  pur- 
sued (as  it  is  in  part)  with  the  greater  propriety,  as  the  missionary 
would  leave  the  loritten  word  in  every  church  thus  formed. 


202  OF  Christ's  return.  Art.  XVII. 

Nor  is  it  necessary  that  nil  the  iiiis.sionaries  seut  out  should  re- 
ceive a  classical  education.  Of  those  destined  for  uncivilized 
countries,  such  as  Africa,  whilst  some  should  be  thoroughly  edu- 
cated, the  major  part  would  be  quite  as  efficient  after  four  or  five 
3'ears'  instruction  in  Christian  doctrine  and  duty,  some  of  the 
physical  sciences,  especially  medical  botany,  agriculture,  or  some 
suitable  trade,  in  pastoral  duties,  and  the  language  of  their  desti- 
nation. If  such  a  ministry  is  successful  in  our  own  country,  as  is 
seen  in  the  case  of  our  Moravian  and  Methodist  brethren,  much 
more  would  it  be  adequate  to  the  wants  of  many  portions  of  the 
missionary  field. 

Probably,  too,  it  would  be  wise  to  establish  one  or  more  Mis- 
sionary Seminaries  in  our  land  under  the  joint  patronage  of  the 
difi'erent  missionary  boards,  to  which  all,  of  different  denomina- 
tions, might  resort,  and  in  which  the  several  cardinal  languages 
of  Asia,  Africa,  and  aboriginal  America,  should  be  taught,  either 
by  natives,  or  by  men  who  acquired  them  in  those  several  coun- 
tries, and  in  which  an  education  peculiarly  missionary  should  be 
given. 

And  lioio  long  tcould  it  require  until  the  church  could  furnish 
these  25,000  missionaries  ?  Not  so  long  as  we  are  accustomed  to 
imagine,  if  the  Protestant  churches"  would  come  up  to  a  standard 
of  duty  perfectly  attainable  and  certainly  obligatory.  The  apostles 
found  "  in  every  city"  in  the  churches  established  by  them 
(averaging  probably  at  that  period  not  fifty  male  members), 
materials  for  "appointing  elders"  or  preachers.  Hence  we  may 
justly  infer,  that  every  church,  on  an  average,  does  contain  at 
least  several  persons,  whose  duty  it  is  to  devote  themselves  to  this 
work,  and  if  a  pirqjc}-  standard  of  jji'etj/  u-ere  maintained,  and 
suitable  effort  made  to  direct  them,  they  could  now  be  found  as 
well  as  in  the  apostolic  age.  Now,  it  is  calculated  that  there  are 
15,000  Protestant  churches  in  the  United  States,  about  20,000  in 
Great  Britain,  and  about  50,000  in  Continental  Europe.  Sup- 
posing 7500  of  all  these  85,000  churches,  which  is  not  one-fourth 
the  number  in  Great  Britain  and  the  United  States,  were  to  take  an 
active  part  in  this  work,  and  each  furnish  one  theological  student 
every  five  years,  which  is  far  less  than  some  of  them  have  done 
and  are  noio  doing,  we  should  in  ten  years  have  15,000  laborers, 


OF   THE    MILLENNIUM.  203 

partly  in  the  field,  and  partly  in  a  course  of  preparation.  lu 
twenty  years  we  should  have  30,000  thus  designated,  from  which 
deducting  5000  for  the  ravages  of  death  and  other  failures,  we 
should  have  left  25,000  labourers,  who,  in  twenty-five  or  thirty 
years,  might  all  be  in  the  foreign  field,  all  acknowledging  each 
other's  ecclesiastical  and  ministerial  standing,  holding  with  each 
other  ministerial  and  sacramental  communion,  and  though  differ- 
ing on  the  confessedly  minor  matters,  yet  co-operating  as  one 
people  in  every  good  word  and  work,  and  caring  one  for  the  other 
as  members  of  the  same  body,  of  which  Christ  is  the  only  head  ! 

But  how  can  Christians  he  hrought  vj)  to  this  duty?  Let 
parents  feel  that  their  children  are  not  their  own,  but  the  Lord's ; 
and  as  "  the  Lord  hath  need  of  them,"  let  them  from  infancy 
dedicate  them  to  God,  and  strive  to  instil  into  their  youthful 
minds  the  duty  and  glory  of  serving  God,  if  called,  among  the 
heathen.  Let  every  mother  strive  to  be  a  Hannah,  and  dedicate 
her  little  Samuel  to  the  sanctuary  of  God.  Let  every  father  be 
an  Abraham,  ready  to  surrender  his  son  to  the  sovereign  disposal 
of  Jehovah. 

Let  ministers  cease  to  waste  their  strength  in  contending  against 
one  another,  let  them  study  the  condition  of  the  heathen  until 
their  own  hearts  are  warmed  with  the  subject,  and  then  let  them 
hold  up  to  the  view  of  their  hearers  the  duty  of  sending  the 
gospel  to  the  heathen,  and  of  being  willing  to  take  it  to  them  as 
frequently  and  faithfully  as  they  do  the  duty  of  repentance  and 
faith.  Let  fidelity  on  this  point  be  regarded  and  inculcated  as  an 
essential  evidence  of  Christian  character,  as  it  doubtless  will  be  in 
the  case  of  all  those  who  have  been  faithfully  instructed. 

Again,  let  churches,  which  feel  their  duty  on  this  subject,  cor- 
dially co-operate  and  formally  resolve  that  they  will,  by  the  divine 
blessing,  endeavor  to  furnish  at  least  the  stipulated  number,  one 
student  every  five  years,  for  this  work,  and,  if  possible,  sustain 
him  in  his  education.  Let  this  duty  be  made  a  subject  of  special 
supplication  at  every  monthly  concert,  and  let  pastor  and  people 
co-operate  in  seeking  out  pious  and  talented  young  men,  and  laying 
the  subject  before  them. 

Let  ecclesiastical  judicatories  of  every  grade  and  every  dennnii- 
nation,  discuss  and  recommend  the  subject  to  their  churches,  as 


204  OF  Christ's  return.  Art.  XVII. 

they  did  the  temperance  effort.  Let  all  denominations  take  part, 
and  co-operate  iu  the  work  on  apostolic,  liberal  principles.  Let 
different  societies,  voluntary  and  ecclesiastical,  direct  their  atten- 
tion each  to  a  particular  heathen  nation,  that  there  may  be  as  little 
interference  as  possible.  And  finally,  let  all  be  done  under  the 
conviction  that  the  work  is  the  Lord's,  and  its  issue  is  in  his 
divine  hands. 

This  glorious,  this  oniUennial  enterprise  would  require  and 
would  lead  to  an  enlargement  of  educational  and  missionary  opera- 
tions to  a  millennial  scale.  Yet  it  is  all  possible ;  nor  would  the 
education  of  the  poor,  and  the  mission  of  all  these  men,  require 
greater  pecuniary  sacrifices  from  the  church  at  large,  than  some 
individual  Christians  are  now  rtiahing ;  nor  a  tithe  of  the  Pro- 
testant wealth  from  the  living,  together  with  the  increase  of 
legacies  which  such  a  state  of  effort  and  piety  among  Christians 
would  produce.  Even  the  Protestant  churches  in  the  United 
States  alone,  as  is  evident  from  the  above  calculations,  could 
accomplish  this  work  in  less  than  half  a  century.  They  could 
furnish  and  send  forth  the  necessary  number  of  laborers,  if  they 
would  declare  a  perpetual  amnesty  among  themselves,  and  concen- 
trate their  utmost  efferts.  In  the  progress  of  this  work,  too,  the 
Lord  may  raise  up  some  Constantines,  who  will  direct  the  energies 
of  their  empire  to  this  glorious  work ;  kings  may  become  "  nursing 
fathers,  and  queens  nursing  mothers"  to  his  Zion  ;  he  will  pour 
out  the  influences  of  his  Spirit  iu  pentecostal  measures,  and  nations 
may  be  born  in  a  day ;  so  that  the  human  instrumentality  required, 
may  even  be  much  less  than  above  stated. 

II.    The  Resurrection. 

1  Thess.  4  :  16.  '  For  the  Lord  himself  shall  descend  from  heaven 
with  a  shout,  with  the  voice  of  the  archangel,  and  with  the  trump 
of  God:  and  the  dead  in  Christ  shall  rise  first: — 17.  Then  we  which 
are  alive  and  remain,  shall  be  caught  up  together  with  them  in  the 
clouds,  to  meet  the  Lord  in  the  air:  and  so  shall  we  ever  be  with 
the  Lord.' 

1  Cor.  15  :  42.  '  So  also  is  the  resurrection  of  the  dead.  It  is  sown 
in  corruption ;  it  is  raised  in  incorruption.  —  43.  It  is  sown  in  dis- 
honour ;  it  is  raised  in  glory ;  it  is  sown  in  weakness ;  it  is  raised  in 


THE   RESURRECTION.  205 

power. — 44.  It  is  sovrn  a  natural  body ;  it  is  raised  a  spiritual  body. 
Tliere  is  a  natural  body,  and  there  is  a  spiritual  body.' 

Acts  2G  :  8.  'Why  should  it  be  thought  a  thing  incredible  with 
you,  that  God  should  raise  the  dead  V     See  John  5  :  28. 

There  has  been  a  little  disputation  among  the  neologians  of 
Germany,  and,  of  late,  in  this  country,  how  much  of  the  present 
body  will  be  retained  in  that  of  the  resurrection,  how  many  parti- 
cles will  belong  to  both,  or  whether  any;  or  whether  there  is  any 
particular  part  of  the  present  body,  which  is  to  serve  essentially 
as  the  germ  of  that  which  is  to  come,  or,  as  Leibnitz  terms  it,  as 
the  stamina  coiyoris.  These  questions  we  cannot  certainly  decide ; 
but  we  know,  for  the  word  of  inspiration  teaches  us,  that  out  of 
the  body  that  dies,  there  is  to  be  evolved,  in  some  way  unknown 
to  us,  another,  a  glorified  body,  to  serve  as  the  future  organ  of  the 
soul's  communication  with  the  material  world. 

Mosheim :  "  The  cause  which  induces  God  to  raise  the  pious 
dead,  is  undoubtedly  the  merits  of  Christ,  which  they  appropri- 
ated to  themselves  during  life.  (1  Cor.  15  :  13.)  But  the  reason 
why  God  has  resolved  to  raise  the  wicked,  is  their  voluntary  con- 
tempt of  the  merits  of  Christ.  For,  as  the  whole  man  (consisting 
of  soul  and  body),  is  guilty  of  this  contempt,  it  behoves  the 
whole  also  to  suffer  punishment." 

Hollazius :  "The  internal  part  or  form  of  the  resurrection, 
embraces :  a)  the  reproduction  of  the  bodies,  or  the  restoration  of 
that  body  which  has  perished  in  death,  out  of  the  atoms,  or  its 
particles,  separated  and  scattered  in  every  direction,  h)  Its  re- 
union with  the  soul.^' 

Gerhard:  "The  external  form  or  part  of  the  resurrection,  a) 
Christ  will  suddenly  and  unexpectedly  appear  in  the  clouds,  in 
that  visible  form,  in  which  he  ascended  to  heaven ;  and  will  be 
seated  on  the  throne  of  his  majesty  in  great  glory.  (Matt.  24  :  30,  &c.; 
25  :  31.)  V)  The  angels  will  be  present,  as  officers,  criers  and  at- 
tendants, and  will  sound  their  trumpet.  (Matt.  13  :  41 ;  1  Thess. 
4  :  16.)  c)  The  omnipotent  and  effectual  voice  of  Christ  will  pro- 
claim, 'Arise  ye  dead  !  (Matt.  9:25;  Luke  7  :  14 ;  John  5  :  28  ; 
11  :  43.)  d)  At  the  sound  of  his  voice  the  dead  will  be  raised, 
e)  The  living  shall  be  changed  by  a  sudden  and  instantaneous 
transportation  of  their  bodies.  (1  Cor.  15  :  51 ;  1  Thess.  4  :  17.) 
18 


206  OF  Christ's  return.  Art.  XVTI. 

f)  They  shall  all  be  divided  into  two  parts,  the  righteous  bcin^ 
separated  from  the  wicked,  those  being  placed  at  the  right  hand 
of  Christ,  but  these  at  his  left." 

Quenstedt :   "The   body  that  will  rise,  is  the  same  which  we 
now  possess,  both  numerically  and  substantially." 

The  bodies  of  the  righteous  will  possess  the  following  qualities  : 
Gerhard :  a)  "  They  will  be  glorified,  that  is,  they  will  be  clothed 
with  a  most  beautiful  brightness  and  splendour,  as  with  a  mantle. 
(Matt.  13  :  43 ;  1  Cor.  15  :  40,  &c. ;  Dan.  12  :  3.)  h)  The  glorified 
bodies  will  be  possessed  of  great  power,  they  will  be  free  from  in- 
firmities, sorrows  and  diseases,  and  therefore  will  be  firm,  impas- 
sible, active,  and  endowed  with  the  power  to  penetrate  other  solid 
bodies.  (John  20  :  19-26;  Phil.  3  :  21.)  c)  They  will  be  spiritual 
bodies,  not  merely  in  regard  to  their  essence,  but  also  to  their 
spiritual  properties ;  they  will  no  longer  be  animal  bodies,  re- 
quiring food,  drink,  &c." 

III.     The    General  Judgment. 

^'At  the  end  of  the  ivorld,  Christ  icill  appear  unto 
judgment^ 

2  Tim.  4:1.  'I  charge  thee  therefore  before  God,  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at  his  appear- 
ing and  his  kingdom.' 

Acts  17:  31.  'He  (God)  hath  appointed  a  day,  in  the  which  he 
will  judge  the  world  in  righteousness  by  that  man  (Jesus)  whom  he 
hath  ordained.' 

2  Cor.  5  :  10.  '  For  we  must  all  appear  before  the  judgment-seat 
of  Christ,  that  every  one  may  receive  the  things  done  in  tlie  body, 
according  to  that  he  hath  done,  whether  it  be  good  or  bad.' 

Matt.  13:  32.  'But  of  that  day  and  that  hour  knoweth  no  man, 
no,  not  the  angels  which  are  in  heaven,  neither  the  Son  (according  to 
his  human  nature),  but  the  Father. — 35.  Watch  ye,  therefore  ;  for  ye 
know  not  when  the  master  of  the  house  cometh,  at  even,  or  at  mid- 
night, or  at  the  cock-crowing,  or  in  the  morning. — 3G.  Lest,  coming 
suddenly,  he  find  you  sleeping. — 37.  And  what  I  say  unto  you,  1  say 
unto  all',  Watch.'     See  also  Heb.  9  :  27  ;  Rev.  20  :  12. 

Of  the  approach  of  this  judgment,  the  Saviour  has  furnished 
his  children  with  diflferent  indications;  whilst  the  precise  time, 


THK    GENERAL    Jl|I)QMENT.  207 

though  fixed  in  the  councils  of  Jehovah  (for  we  are  told  he  has 
appointed  the  day,  Acts  17  :  31,)  is  not  known  to  men  or  angels. 

Haliii :  "  The  siyns  of  the  approaching  judgment  are  the  fol- 
lowing :  1)  The  general  dissemination  of  the  gospel,  (xlcts  3  : 
19-26.)  2)  The  general  conversion  of  the  Jews.  3)  Great  apos- 
tasy in  the  church  by  means  of  false  prophets  and  enemies  of 
Christ  (the  Rationalists  and  Pantheists),  who  carry  their  hostility 
to  Christ  (Antichristianisra)  to  the  highest  pitch  of  hatred  to  God, 
even  arrogating  to  themselves  divine  honor  (Antitheism  and  Auto- 
theism).  (Matt.  24  :  37;  conf.  11,  &c.;  2  Pet.  3  :  3;  1  Thess.  5  : 
3  ;  2  Thess.  2  :  3-12.)  4)  Immediately  preceding  the  judgment, 
there  will  be  extraordinary  changes  in  the  entire  visible  world. 
(Matt.  24  :  29  ;  Mark  13  :  24,  &c.;  Luke  21 :  25,  &c.>" 

Some  of  the  ancient  church  fathers  retained  the  old  Jewish 
opinion  that  the  scene  of  the  final  judgment  would  be  the  valley 
of  Jehosaphat.  Our  divines  generally  have  rejected  this  crude 
idea,  and  suppose  it  will  take  place  somewhere  in  the  air;  per- 
haps in  view  of  our  earth.  (1  Thess.  4:  17.)  Then  we  who  are 
alive  and  remain,  shall  be  caught  up  together  with  them  in  the 
clouds,  to  "  meet  the  Lord  in  the  air." 

Whether  the  designation  ^^  day  of  judgment"  is  designed  to 
determine  the  duration  of  this  solemn  assize  at  twenty-four  hours, 
or  is  to  be  understood  as  indicating  an  indefinite  time,  cannot  of 
course  be  decided  by  mortals.  It  cannot  be  doubted,  that  by  the 
power  of  omnipotence,  the  whole  process  could  be  dispatched  in 
less  time  than  a  natural  day.  The  disembodied  spirit,  and  pro- 
bably the  spirit  united  to  a  glorified  body,  will  not  be  limited  ia 
its  operations  to  time,  as  we  now  are.  It  is  a  common  fact  that 
dreams,  covering  a  long  series  of  years,  will  often  occupy  the  mind 
but  a  few  minutes.  And  we  have  somewhere  seen  it  stated  that 
persons  who  have  been  resuscitated  after  having  been  apparently 
drowned  for  some  hours,  have  testified  that  in  the  few  moments 
during  which  the  process  of  suflFocation  was  going  on,  a  retrospect 
of  their  whole  life  passed  through  their  minds  with  the  rapidity 
of  lightning.  Thus  could  a  full  review  of  each  individual  take 
place  simultaneously  in  less  than  an  hour,  aqd  he  be  fully  pre- 
pared to  hear,  and  even  anticipate,  the  sentence  of  the  Judge  of  all 
the  earth.     But  another  view  may  be  taken.     Thought,  we  have 


208  OF  Christ's  return.  Art.  XVTT. 

reason  to  believe,  is  indestructible ;  and  though  forgotten  in  this 
life,  yet,  to  the  developed  powers  of  memory  in  the  glorified  state, 
and  in  the  risen  sinner,  every  thought,  feeling,  or  action  of  our 
entire  life,  will  be  present  and  perceived  with  the  vividness  of 
yesterday.  They  will  constitute  an  intellectual  atmosphere  around 
the  soul,  in  the  contemplation  of  which  the  believer  will  trace  the 
numberless  proofs  of  the  divine  favor,  and  recognize  the  evidence 
of  his  new  creation  in  Christ  Jesus,  as  well  as  his  title  to  mansions 
in  the  skies;  and  in  which  ungodly  sinners  will  behold  the  offers 
of  mercy  slighted,  the  invitation  of  the  gospel  rejected,  and  the 
proofs  of  their  final  and  eternal  condemnation  written  on  their 
benighted  souls.  The  righteous  will  also  be  clothed  in  light,  and 
shine  as  the  stars  of  heaven ;  whilst  the  gloom  and  midnight  dark- 
ness that  will  envelope  the  accursed,  will  fill  their  wretched  souls 
with  self-reproach  as  well  as  the  conviction  of  their  certain  and 
most  just  condemnation.  Both  classes  will  thus  be  prepared  to 
hear  and  acknowledge  the  justice  of  the  divine  sentence,  when  it 
is  pronounced  from  the  throne  of  the  Judge.  As  the  glorified 
spirits  will  all  be  endowed  with  the  j^crcejdion  of  thouylit,  each 
one  can  also  read  in  the  appearance  and  intellectual  atmosphere 
enveloping  those  around  him,  their  certain  character  and  doom. 
Thus  will  the  secrets  of  all  hearts  be  revealed,  and  the  entire 
judgment  of  an  assembled  universe  need  not  occupy  an  entire  day 
or  hour.  The  utterance  of  the  sentence  will  be  but  the  official 
proclamation  of  what  each  one  had  anticipated  as  his  inevitable 
destiny,  whilst  all  will  see  and  feel  that  the  Judge  of  all  the  earth 
does  right. 

Relnhard :  "The  final  judgment  is  that  act  of  God  by  which 
a  lot,  congenial  to  their  past  actions,  will  be  bestowed  upon  all 
men,  after  they  have  been  restored  to  life." 

Baler:  "The  Judge  will  be  Christ  himself  (Matt.  25  :  31); 
according  to  both  natures  (John  5  :  22-27),  who,  in  his  assumed 
humanity,  will  appear  in  glory,  and  seated,  as  it  were,  on  his 
judgment-seat,  beheld  by  all,  will  pronounce  sentence  with  divine 
authority.  But  Christ  will  have,  partly  as  attendants  and  partly 
as  assistants,  good  men  (Mutt.  19  :  28  ;  Luke  22  :  30 ;  1  Cor. 
G  :  2)  and  good  angels  (Matt.  25  :  31).  The  duty  of  the  angels 
is  not  only  to  accompany  Christ  in  his  appearance  to  judgment, 


NATURE  OF  FUTURE  PUNISHMENT.  209 

aud  to  announce  his  arrival  with  a  loud  '  shout'  (1  Thess.  4  :  15), 
but  also  to  collect  men  together  from  all  parts  of  the  world,  as  well 
those  who  have  been  raised  from  the  dead,  as  those  who  were 
overtaken  alive  (Matt.  24  :  31;  Mark  13  :  27);  then  to  separate 
the  righteous  from  the  wicked  (Matt.  13  :  41-49);  the  former 
being  placed  at  the  right,  and  the  latter  at  the  left  of  the  Judge. 
Finally,  they  will  thrust  the  condemned  sinners  into  hell — whilst 
the  saints  will  behold  and  approve  the  judgment  of  Christ." 

The  llouiish  doctrine  of  purgatory  was  the  gradual  product  of 
heathen  superstitions,  imported  into  the  church  by  difi'ereat 
christian  fathers,  such  as  Origen  and  Augustine ;  but  it  was  not 
formally  received  into  the  creed  of  the  church  until  the  days  of 
Grregory  the  Great,  in  the  sixth  century. 

IV.    Future  Punishment  of  the  Wicked. 

^^  He  tuill  condemn  ivicl-ed  men  and  devils  to  he 
punished  without  end." 

John  5  :  28.  '  Marvel  not  at  this  ;  for  the  hour  is  coming,  in  the 
which  all  that  are  in  the  graves  shall  hear  his  voice, — 29.  And  shall 
come  forth  ;  they  that  have  done  good,  unto  the  resurrection  of  life ; 
and  they  that  have  done  evil,  unto  the  resurrection  of  damnation.' 

Matt.  22  :  11.  'And  when  the  king  came  in  to  see  the  guests,  he 
saw  there  a  man  which  had  not  on  a  wedding  garment: — 12.  And 
he  saith  unto  him.  Friend,  how  camest  thou  in  hither,  not  having  a 
wedding  garment?  And  he  was  speechless. — 13.  Then  said  the 
king  to  the  servants,  Bind  him  hand  and  foot,  and  take  him  away, 
and  cast  him  into  outer  darkness :  there  shall  be  loeeping  and  gnash- 
ing of  teeth.' 

Matt.  25  :  41.  '  Then  shall  he  say  also  unto  them  on  the  left  hand. 
Depart  from  me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels.' 

Luke  16  :  26.  And  beside  all  this,  between  us  and  you  there  is  a 
great  grdf  fixed ;  so  that  they  which  would  pass  from  hence  to  you, 
cannot;  neither  can  they  pass  to  us,  that  would  come  from  thence.' 

Rev.  16  :  9.  And  men  were  scorched  with  great  heat  heat,  and 
blasphemed  the  name  of  God,  which  hath  power  over  these  plagues : 
and  they  repented  not  to  give  him  glory.' 

Rev.  21  :  8.  'But  the  fearful,  and  unbelieving,  and  the  abomina- 
ble, and  murderers,  and  whoremongers,  and  sorcerers,  and  idolaters, 
18* 


210  OF  Christ's  return.  Art.  XVII. 

and  all  liars,  shall  have  their  part  in  the  lake  which  burneth  withjire 
and  brimstone:  which  is  the  second  death.' 

Rev.  22:  11.  'He  that  is  unjust,  let  him  be  unjiist  still:  and  he 
which  is  jUthi/,  let  him  be  filthy  still.' 

Holla  z  iris :  "Eternal  death  is  the  sum  of  all  the  numerous 
evils  which  the  triune  God,  as  the  most  just  Judge,  inflicts  upon 
the  souls  aud  bodies  of  the  deceased  reprobates,  on  account  of  their 
final  unbelief,  to  be  endured  eternally  for  the  glory  of  the  divine 
justice,  truth,  and  power." 

HuUcr :  "Where  is  bell?  As  the  sacred  Scriptures  have 
nowhere  informed  us  of  this,  we  should  not  curiously  inquire  into 
it,  but  rather  strive  by  a  true  faith  to  avert  the  infernal  tortures 
from  us.  Of  what  kind  will  these  torments  be  ?  This  our  minds 
cannot  adequately  comprehend,  nor  human  language  express.  The 
sacred  volume,  accommodating  itself  to  our  capacity,  represents 
this  subject  by  various  terms  and  phrases,  drawn  from  the  puuish- 
ments  of  this  life :  as  when  it  terms  these  punishments,  confu- 
sion, ignominy,  eternal  disgrace,  weeping  and  gnashing  of  teeth, 
the  blackness  of  darkness,  the  worm  that  never  dies,  the  lake  of 
fire;  and  by  these  expressions  places,  as  it  were,  before  our  eyes, 
the  greatest  aud  the  most  exquisite  tortures.  (Isa.  66  :  24 ;  Matt. 
8  :  12  ;  Apoc.  19  :  20.") 

Holla  z  ill  s  :  "The  negative  punishments  of  hell  are  the  follow- 
ing :  The  soul  will  be  deprived  of  the  beatific  vision  of  God  and 
the  light  of  his  glory,  of  the  fruition  of  the  chief  good,  the  love  of 
God,  and  joy  in  him.  The  bodies  of  the  accursed  will -be  deprived 
of  all  brightness  and  beauty.  Moreover,  the  wicked  will  be 
excluded  from  all  association  with  the  saints.  The  positive  pun- 
ishments :  Their  intellect  will  know  God  as  a  most  just  Judge, 
and  most  severe  punisher  of  sinners.  They  will  still  be  harassed 
by  hatred  of  God,  by  extreme  sadness  and  raging  impatience. 
Their  bodies  will  be  tormented  by  a  material,  though  peculiar 
fire  (others  regard  this  fire  as  meaning  most  poignant  sufferings). 
The  external  evils  which  will  surround  the  accursed  are  a  disgust- 
ing association  with  devils,  and  also  a  most  loathsome  abode." 

Hullazius :  "  It  is  certain  that  the  prison-house  of  hell  is  in 
some  real  hcaliti/  (Luke  16  :  28  ;  1  Pet.  3  :  19),  separate  from 
the  abode  of  the  righteous  (Apoc.  22  :  15;  Luke  16  :  23).     It  is 


DURATION    OF   FUTURE   PUNISHMENT,  211 

also  probable  that  it  is  without  the  bounds  of  this  earth  (2  Pet. 
3  :  10;  John  12  :  31;  Matt.  8  :  12).  But  where  that  place  is, 
is  unknown  to  us  in  this  world." 

There  are  different  degrees  of  suffering  in  hell. 

Matt.  11 :  24.  '  But  I  say  unto  you,  that  it  shall  be  more  tolerable 
for  the  land  of  Sodom  in  the  day  of  judgment,  than  for  thee.' 

Luke  12:  47.  'And  that  servant  which  knew  his  lord's  will,  and 
prepared  not  himself,  neither  did  according  to  his  will,  shall  be 
beaten  with  many  stripes. — 48.  But  he  that  knew  not,  and  did  com- 
mit things  worthy  of  stripes,  shall  be  beaten  viiihfew  stripes.  For 
unto  whomsoever  much  is  given,  of  him  shall  be  much  required.' 

Duration  of  the  Future  Punishments  of.  the  Wicked. 

The  duration  of  these  torments  is  heyond  all  doubt  represented 
as  eternal. 

The  eternity  of  future  blessedness  is  not  disputed,  although 
that  of  future  punishment  has  been ;  yet  they  rest  on  precisely 
the  same  evidence.  Happiness  has  no  more  tendency  to  confer 
eternity,  than  misery  to  take  it  away.  Both  rest  on  the  testimony 
of  God's  word,  a)  Express  and  literal  passages  are  found  teach- 
ing that  the  pains  of  the  accursed  are  "  eternal,"  are  ^'everlasting," 
and  continue  '^forever  and  ever." 

Mark  3  ;  29.  '  But  he  that  shall  blaspheme  against  the  Holy  Ghost, 
hath  never  forgiveness,  but  is  in  danger  of  eternal  damnation.' 

Matt.  25  :  46.  'And  these  shall  go  away  into  everlasting  punish- 
ment, but  the  righteous  into  everlasting  life.' 

Dan.  12  :  2.  'And  many  of  them  that  sleep  in  the  dust  of  the  earth 
shall  awake ;  some  to  everlasting  life,  and  some  to  shame  and  ever- 
lasting contempt.' 

2  Thess.  1 :  9.  'Who  shall  suffer  punishment  {hxriv  t'kjboi),  even 
everlasting  destruction  from  the  presence  of  the  Lord  and  from  the 
glory  of  his  power.' 

Rev.  14  :  11.  'And  the  smoke  of  their  torment  ascendeth  up/bret-'er 
and  ever,  and  they  have  no  rest,  day  nor  night,  who  worship  the  beast 
and  his  image.' 

V)  The  same  doctrine  is  conveyed  in  figurative  language  of 
various  and  unequivocal  import,  teaching  the  eternity  of  future 
punishment.     It  is  termed  "  the  unquenchable  fire,"  "  the  worm 


212  OF  Christ's  return.  Art.  XVII. 

that  dieth  not,"  and  the  lake  of  lire  and  brimstone,  in  which 
Satan  and  his  angels  are  "  tormented  day  and  night,  forever  and 
ever." 

Mark  9:  43,  44.  'And  if  thy  hand  offend  thee  {axavSa^i^r;,  ensnare 
thee,  cause  thee  to  sin),  cut  it  off;  it  is  better  for  thee  to  enter  life 
maimed,  than  having  two  hands  to  go  into  hell,  into  the  fire  that 
never  shall  be  quenched:  Where  their  worm  dieth  not,  and  their  fire 
is  not  quenched.' 

Rev.  20  :  10.  'And  the  devil  that  deceived  them  was  cast  into  the 
lake  of  fire  and  brimstone,  where  the  beast  and  false  prophet  are, 
and  shall  be  tormented  day  and  night, /or  ever  and  ever.' 

There  is,  moreover,  reason  to  believe  that  the  accursed  will 
forever  remain  enemies  of  God,  and,  therefore,  eternally  deserve, 
and  receive  punishment.  The  Scriptures  never  even  intimate  that 
the  flames  of  hell  will  be  purgative,  sanative,  or  remedial  in  their 
influence,  but  always  describe  them  as  penal  and  retributive. 
Nor  is  it  inconsistent  with  the  love  of  God  to  punish  sinners  eter- 
nally :  for  they  had  a  fair  term  of  probation,  were  often  entreated 
to  be  reconciled  to  God,  and  would  not.  The  good  of  the  moral 
universe  therefore  requires  that  the  penalty  of  the  law  be  inflicted 
on  them,  that  others  may  fear  and  not  fall  into  like  condemnation, 
c)  The  devils  in  hell  did  not  regard  their  torments  as  temporary, 
or  express  the  least  hope  of  deliverance.  cZ)  Nor  did  the  rich 
man  in  the  gospel,  cherish  any  such  expectation. 

Fruits  of  Uiiivcrsalism. 

Dr.  J.  G.  Sclimucher :  "I  have  often  searched  for  the  fruit  of 
Univcrsalism,  but  never  found  any  that  was  good.  Often  I  have 
observed  that  thoughtless  persons  have  abused  this  doctrine  to  their 
own  ruin,  as  well  as  that  of  others  :  and  this  seems  to  have  been 
its  influence  ever  since  Origen  and  Clemens  of  Alexandria  bor- 
rowed it  from  heathen  philosophers,  and  introduced  it  into  the 
Christian  church."  ..."  This  doctrine  bears  about  it  all  the 
marks  of  a  '  damnable'  heresy.  For  it  subverts  the  whole  system 
of  practical  religion,  it  destroys  the  difierence  between  virtue  and 
vice,  gives  loose  reins  to  the  sinful  dispositions  of  the  human  heart, 
makes  Christ  and  his  apostles  the  servants  of  sin,  and  proclaims 


FRUITS    OF    UNIVERSALISM.  213 

peace  to  the  wicked,  whilst  God  says  '  there  is  no  peace.*  (Isaiah 
48  :  22.)" — Schmucker's  Wachterstimme  an  Zio7i's  Kinder,  ISSS. 

The  penalties  of  the  divine  government,  like  those  of  good  civil 
polities  on  earth,  are  appointed  not  to  satisfy  the  vengeance  of  the 
Lawgiver,  but  by  preventing  transgression,  and  promoting  virtue, 
to  secure  the  highest  happiness  of  the  moral  universe.  Would 
any  man,  when  passing  some  prison  of  our  land,  infer  from  it  the 
cruelty  of  our  lawgivers?  Or  if  you  beheld  a  murderer  on  the 
gallows,  writhing  in  the  agonies  of  death,  would  you  believe  that 
our  rulers  are  tyrants,  that  some  reckless  impulses  of  vengeance 
had  erected  the  instrument  of  torture  ?  No,  we  all  know  that  the 
attachment  of  just  penalties  to  laws,  is  a  necessary  part  of  a  good 
government,  and  tends  to  ensure  security  of  person  and  property; 
yea,  that  it  is  not  only  consistent  with  true  benevolence,  but  actu- 
ally dictated  by  it,  in  order  to  secure  the  highest  good  of  the  moral 
universe,  and  also  of  the  criminal  himself.  As  long  as  there  was 
any  hope  for  the  sinner,  these  very  penalties  exerted  a  salutary 
influence  on  him,  by  retarding  his  career  of  iniquity  and  ruin. 

That  the  punishments  of  the  divine  government  will  be  found 
just,  we  must  necessarily  infer  from  the  infinite  perfection  of  God 
who  appointed  them. 

Of  their  real  magnitude,  or  of  what  justice  would  in  any  case 
demand,  we  are  totally  incompetent  judges,  because  of  our  very 
inadequate  views  of  the  evil  of  sin  in  the  divine  government. 

It  is  found  that  even  the  dread  of  eternal  punishment  cannot 
prevent  the  mass  of  mankind  from  frequent  transgression  of  the 
divine  law  :  how  entirely  inefiScient  would  milder  punishments 
have  been  !  The  legitimate  effect  of  a  disbelief  of  future  punish- 
ment in  a  nation  is  witnessed  in  the  beastly  and  inhuman  scenes 
of  revolutionary  France. 

It  should  moreover  ever  be  remembered,  that  if  sin  were  not 
so  great  an  evil,  as  to  merit  and  require  the  severe  punishments 
threatened  in  God's  word,  its  existence  could  not  be  so  highly 
detrimental  to  the  happiness  of  the  universe,  nor  its  prevention  an 
object  of  such  great  importance  as  to  require  the  menace  of  such 
dread  penalties,  even  if  God  were  "  man  that  he  could  lie,"  and 
did  not  intend  to  execute  them. 

Rather  let  us  receive  the  declarations  of  our  heavenly  Father, 


214  OF  Christ's  return.  Art.  XYII. 

on  this  as  on  all  other  subjects,  with  submission  and  holy  awe  3 
confidently  believing  that  all  "  his  judgments  are  just  and  right- 
eous," and  striving  by  an  immediate  surrender  of  our  hearts  to 
him,  or,  if  we  are  his  true  children,  by  a  daily  renewal  of  our 
dedication  to  his  service,  to  escape  his  righteous  displeasure,  and 
through  the  merits  of  our  crucified  Redeemer,  secure  his  favour 
which  is  life,  and  his  loving  kindness  which  is  better  than  life. 


V.    Future  Blessedness  of  the  Righteous. 
"  Christ  will  hestow  u^pon  the  pious  and  elect  eternal 
life  and  endless  joysT 

Heaven  is  a  place ^  as  well  as  a  state. 

John  14 :  2,  3.  '  In  my  Father's  house  are  ma7iy  mansions :  if  it 
were  not  so,  I  would  have  told  you.  I  go  to  prepare  ap/ace  for  you. 
And  if  I  go  and  prepare  a  place  for  you,  I  will  corne  again,  and 
receive  you  unto  myself;  that  where  I  am,  there  ye  may  be  also.' 

Michaelis  supposes  the  renovated  earth  to  be  the  destined  future 
abode  of  the  blessed.  P/aJfius  believed  heaven  to  be  in  the  bosom 
of  God  himself,  where  angels  and  the  spirits  of  the  just  made 
perfect  will  enjoy  eternal  rest. 

Heaven  a  state  of  rest  from  all  toils,  sins  and  sorrows. 

Rev.  14 :  13.  'And  I  heard  a  voice  from  heaven  saying  unto  me, 
Write,  Blessed  are  the  dead  which  die  in  the  Lord  from  henceforth  : 
Yea,  saith  the  Spirit,  that  they  may  rest  from  their  labors  ;  and  their 
works  do  follow  them.' 

Heaven  includes  nearness  to  Christ  and  God  the  Father. 

John  17  :  24.  '  Father,  I  will  that  they  also,  whom  thou  hast  given 
me,  be  with  me  where  I  am  ;  that  they  may  behold  my  glory,  which 
thou  hast  given  me  ;  for  thou  lovedst  me  before  the  foundation  of  the 
■world.' 

Yet  the  believer's  beatific  vision  of  God,  excepting  so  far  as  it 
is  purely  intellectual,  is,  we  would  suppose,  confined  to  the  God- 
man  Christ  Jesus,  whilst  the  Father  will  be  seen  by  us,  even  in 
heaven,  only  by  the  perception  of  thought. 


OF   HEAVEN.  215 

The  happiness  of  heaven  transcends  our  comprehension. 

1  Cor.  2:9.'  Eye  hath  not  seen,  nor  ear  heard,  neither  have 
entered  into  the  heart  of  man,  the  things  which  God  hath  prepared 
for  them  that  love  him.' 

The  heavenly  happiness  loill  consist  in  the  constant  service  and 
favor  of  God  and  the  Lamb. 

Rev.  7  :  15-17.  '  Therefore  are  they  before  the  throne  of  God,  and 
serve  Mm  day  and  night  in  his  temple :  and  he  that  sitteth  on  the 
throne  shall  dwell  among  them.  They  shall  hunger  no  more,  neither 
thirst  any  more;  neither  shall  the  sun  light  on  them,  nor  any  heat. 
For  the  Lamb,  which  is  in  the  midst  of  the  throne,  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  waters  :  and  God  shall 
wipe  away  all  tears  from  their  eyes.' 

Diversity  of  sex  excluded  from  heaven. 

Matt.  22 :  30.  '  In  (after)  the  resurrection  they  neither  marry  nor 
are  given  in  marriage,  but  are  as  the  angels  of  God  in  heaven.' 

In  heaven,  those  relations  which  arise  from  diversity  of  sex, 
will  disappear ;  and  husbands  and  wives,  parents  and  children, 
will  carry  their  relationship  with  them  into  the  eternal  world,  only 
so  far  as  it  was  moral  and  intellectual,  only  so  far  as  it  was  a 
companionship  of  the  soul. 

Heavenly  Recognition. 

Matt.  17  :  3.  'And,  behold,  there  appeared  unto  them  Moses  and 
Elias,  talking  with  him.' 

Matt.  8  :  11.  'And  I  say  unto  you,  that  many  shall  come  from  the 
east  and  west,  and  shall  sit  down  with  Abraham,  and  Isaac,  and 
Jacob,  in  the  kingdom  of  heaven.' 

Luke  13  :  28.  '  There  shall  be  weeping  and  gnashing  of  teeth, 
when  )/e  sJiall  see  Abrcdiam,  and  Isaac,  and  Jacob,  and  all  the  prophets 
in  the  kingdom  of  God,  and  you  yourselves  thrust  out.'  See  also  2 
Cor.  1 :  14  ;  Phil.  4  :  1  ;  2  Thess.  2  :  19-20. 

Delightful  thought !  There  Christians  will  find  and  recognise 
all  those  dear  friends  who  died  in  the  Lord  before  them ;  there 
■they  will  be  reunited  in  bonds  of  holy,  spiritual  union  to  their 
pious  father,  mother,  husband,  wife,  brother,  sister,  friend;  and 
sit  down  with  them  together  with  prophets,  apostles,  and  saints  of 
all  ages,  in  the  presence  of  God  and  the  Lamb,  forever  ! 


216  OF  Christ's  return.  Art.  XVII. 

Munheim  :  "  Those  who  persevere  in  the  faith  until  death  will 
be  rewarded  by  God  with  eternal  life  or  glory.  The  nature  of 
the  felicity  which  God  has  promised  in  a  future  life,  no  one  at 
present  fully  understands  (1  John  3  :  2)  j  but  from  the  character 
of  God  himself,  we  may  infer  that  it  will  consist  in  an  eternal 
enjoyment  of  the  purest  happiness. 

"  This  felicity  commences  immediately  after  the  separation  of  soul 
and  body  (Luke  23  :  43  ;  Acts  8  :  59  ;  Phil.  1  :  21).  Hence, 
although  death  is  in  itself  a  penalty  (Rom.  5  :  12),  it  loses  this 
character  in  the  regenerate.  But  this  felicity  will  be  perfect  only 
after  the  reunion  of  the  soul  and  body,  which  will  take  place  at 
the  resurrection  of  the  dead." 


Gradations  in  the  Heavenly  Felicity. 

The  gradations  of  this  felicity  are  various  That  this  will  be 
the  case  seems  to  be  a  necessary  consequence  of  the  fact  that  in 
this  life  man  is  a  moral  agent,  under  probation,  and  in  a  moral 
government,  and  that  eternity  is  the  appointed  time  of  retribution. 
But  it  is  moreover  clearly  taught  in  the  sacred  volume.  For 
although  the  salvation  of  believers  is  of  grace  and  not  of  works, 
yet  are  we  expressly  told  that  they  will  be  rewarded  according  to 
their  works.  All  the  inhabitants  of  heaven  will  be  entirely  and 
exclusively  happy ;  yet,  as  they  have  acquired  different  degrees 
of  capacity  for  celestial  enjoyments,  they  will  indeed  drink  at  the 
same  exhaustless  fountain,  and  all  be  filled,  but  contain  different 
measures  according  to  the  different  desires  and  susceptibilities  o*f 
each. 

Dan.  12  :  3.  '  They  that  be  wise  shall  shine  as  the  bi'ightness  of  the 
firmament,  and  they  that  turn  many  to  righteousness,  as  the  stars  for 
ever  and  ever.' 

1  Cor.  3  :  8.  'Now  he  that  plantoth  and  he  that  watereth  are  one; 
and  every  man  shall  receive  his  own  reward,  according  to  his  own 
labour.' 

2  Cor.  5  :  10.  '  For  we  must  all  appear  before  the  judgment-seat 
of  Christ,  that  every  one  may  receive  the  things  done  in  his  body, 
according  to  that  he  halh  done,  whether  it  be  good  or  bad.'  Rum. 
2 :  5-7. 


GRADATIONS   IN    HEAVENLY    FELICITY.  217 

Luke  19  :  lG-19.  'And  he  said  unto  him,  "Well,  thou  good  ser- 
vant: because  thou  hast  been  faithful  in  a  very  little,  have  thou 
authority  over  ten  cities.'     v.  18-27. 

The  felicity  of  heaven  icill  he  eternal  and  i^rogressive.  The 
eternity  of  heaven  is  clearly  taught  in  the  sacred  volume,'  and  is 
not  disputed.  That  the  happiness  of  the  righteous  will  be  eter- 
nally progressive  is  also  evident,  a)  Because,  as  holy  action  on 
earth  increased  the  capacity  of  saints  for  the  enjoyments  of  heaven, 
no  reason  can  be  assigned  why  the  continuance  of  such  action 
under  more  favorable  circumstances,  should  not  still  more  augment 
that  capacity,  h)  Again,  the  desires  of  the  soul  for  enjoyment 
are  ever  unsatisfied,  or  at  least  seem  constantly  tending  to  increase, 
in  this  life,  and  probably  will  continue  to  do  so  in  that  which  is  to 
come,  c)  The  soul  cannot  be  stationary  in  any  of  its  capacities 
for  enjoyment  as  well  as  action,  but  must  be  ever  either  progres- 
sive or  retrograde.  But  in  heaven  there  will  be  no  backsliding. 
Hence,  as  the  capacity  for  enjoyment  will  be  progressive,  and  the 
fountain  for  its  gratification  at  the  throne  of  God  is  inexhaustible, 
an  ever-growing  happiness  will  necessarily  follow. 

Yes,  the  believer  may  cherish  the  pleasing  belief,  that  his  hap- 
piness, which  commenced  in  this  world,  and  though  not  unalloyed, 
rendered  life  highly  desirable  to  him,  will  continue,  yea,  eternally 
increase  in  the  world  to  come.  A  Voltaire  or  a  Paine  might  well 
wish  to  get  rid  of  his  immortality  —  might  envy  the  lot  of  the 
brutes  that  perish  in  death ;  for  they  have  spurned  the  mercy  of 
God,  they  have  imprecated  the  vengeance  of  the  Almighty,  and 
have  nothing  to  hope,  and  everything  to  fear  from  eternity.  But 
the  sincere  disciple  of  Christ  may  with  equal  propriety  regard  his 
immortality  as  one  of  the  dearest  features  of  his  future  hopes. 
Being  the  follower  of  him  who  said,  "  I  am  the  resurrection  and 
the  life ;  if  any  man  believe  in  me,  though  he  die,  yet  shall  he 
live ;"  he  sees  before  him  the  prospect  of  ceaseless  and  ever- 
growing felicity.  Delightful  it  must  have  been  for  him  to  awake 
in  the  eternal  world,  and  find  himself  in  Abraham's  bosom,  to 
look  back  for  the  first  time  on  death  as  a  something  past :  still 

'  Matt.  25  :  46.  'And  these  shall  go  away  into  everlasting  (oeumov)  pun- 
ishment, but  the  righteous  into  everlasting  {a^viov)  life.' 

19 


218  OF  Christ's  return.  Art.  XVTI. 

more  delightful  is  it  now,  since  the  solemnities  of  the  judgment 
arc  over,  to  hear  the  welcome  plaudit,  Well  done,  good  and  faith- 
ful servant,  enter  into  the  joys  of  thy  Lord,  inherit  the  kingdom 
prepared  for  you  from  the  foundation  of  the  world.  Does  he  now 
find  himself  in  the  society  of  Jesus  and  the  blessed  angels,  and  his 
old  acquaintances  and  friends  on  earth  ?  The  very  zest  of  his 
felicity  will  be,  that  there  he  will  dwell  for  ever.  Does  he  find 
himself  satisfied  with  the  image  of  his  God  ?  He  will  continue  to 
grow  more  and  more  like  him,  and  better  satisfied,  that  is,  more 
happy  for  ever!  Is  he  growing  in  intellect  and  knowledge?  does 
he  find  himself  able  to  comprehend  even  in  physical  and  intellec- 
tual science  ten  thousand  things  which  were  mysterious  to  him 
here  ?  Does  he  soon  occupy  the  station  which  he  had  here  in 
imagination  assigned  to  the  tallest  archangel  next  the  Almighty's 
throne  ?  He  knows  that  he  will  continue  thus  to  increase  through- 
out eternity,  and  standing  on  this  exalted  eminence,  he  will  look 
back  and  see  the  volume  of  Divine  Providence  unfolding  before 
his  eyes  in  all  its  latitude  and  relations ;  see  the  wisdom  of  those 
dispensations  which  seemed  inexplicable  to  him  on  earth,  the 
benevolence  of  those  which  appeared  most  unequal  and  severe. 
But  the  feeling  which  will  there  absorb  all  others,  and  throughout 
eternity  fill  the  breasts  of  the  saints  in  heaven,  will  be  the  most 
intense  adoration  and  gratitude  to  that  Lamb  of  God,  who  pur- 
chased them  with  his  own  blood,  and  to  whom  they  are  indebted 
for  those  streams  of  never-ending  bliss  in  which  they  bathe  their 
souls.  Dear  reader,  will  you  be  among  that  blessed  throng  ?  Or 
are  you  treading  under  foot  that  precious  blood,  in  which  those 
now  standing  before  his  face  have  "  washed  their  robes  and  made 
them  white  1" 


OF   FREE   WILL. 


219 


ARTICLE  XVIII— OF  FREE  WILL. 


XVIII.    Of  Free  Will, 

Crnicerning  free  will 
our  cliurcJies  teach,  that 
the  human  will  possesses 
some  Uherty  for  the  per- 
formance of  civil  duties, 
and  for  the  choice  of  those 
things  l]/ing  within  the 
control  of  reason.  But  it 
does  tiot  possess  the  power, 
ivithotit  the  influence  of 
the  Holy  Spirit,  of  being 
just  before  God,  or  yield- 
ing spiritual  obedience:^ 
for  the  natural  man  re- 
ceiveth  not  the  things 
which  are  of  the  Spirit  of 
God:  hat  this  is  accom- 
plished in  the  heart,  when 
the  Holy  Spirit  is  received 
through  the  word. 

The "  same  is  declaimed 
by  Augustine  in  so  many 
words :  "  We  confess  that 
all  men  have  a  free  ivill, 
which  possesses  the  judg- 
ment of  reason,  by  which 
they  cannot  indeed,  with- 
out the  divine  aid,  eitJier 


XVIII,    De  Libero  Arbitrio, 

De  libero  arbitrio  do- 
cent,  quod  humana  volun- 
tas habeat  aliquam  liber- 
tatem  ad  efficiendam 
civ  Hem  just  itiam,  et  deli- 
gendas  res  ratione  sub- 
jectas.  ■  Sed  J)ion  hahet 
vim  sine  Spiritu  Sancto 
efficiendce  justitice  Dei, 
seu  justitice  spiritucdis, 
quia  animalis  homo  non 
percipit  ea,  qua3  sunt 
Spiritus  Dei;  sed  hcec 
fit  in  cordihus,quum  per 
verbum  Spiritus  Sanctus 
concipitur.  Hcec  totidein 
verbis  elicit  Augustinus 
lib.  3.  Hypognosticon. 
"Esse  fatemur  Uberum  ar- 
bitrium  omnihis  homini- 
bus,  hcd)ens  quidem  judi- 
cium rafionis,  non  per 
quod  sit  ido7ieum  in  iisj 
quce  ad  Deum  perti7ient\ 
sine  Deo  aut  inchoare  aut 
cert^  peragere,  sed  tantum 
in  operibus vitce  prcesentis 
tam  bonis,    quam    etiam 


220 


OF  FREE   WILL. 


Art.  XVIIT. 


hegln  or  certainly  accom- 
plish ichat  is  hecominrj  hi 
things  relating  to  God; 
hut  only  in  works  ^  of  the 
y)resent  life,  as  well  good 
as  evil.  In  good  works,  I 
say,  luhich  arise  from  our 
natural  goodness,  sivch  as 
to  choose  to  labor  in  the 
field,  to  eat  and  drinh,  to 
choose  to  have  a  friend,  to 
haue^  clothing,  to  huild 
a  house,  to  take  a  wife,  to 
feed  cattle,  to  learn  va- 
rious and  useful  arts,  or 
to  do  any  good  thing  relctr- 
live  to  this  life  ;  all  which 
things,  hoivever,  do  not 
exist  without  the  divine 
government ;  yea,  they 
exist  and  begin  to  be  from 
Him  and  through  Him. 
And  in  evil  works  (men 
have  a  free  will),  such  as 
to  choose  to  worship  an 
idol,  to  ivill  to  commit 
murder,  c^c."  ^ 


malis.  Bonis  dico,  quce 
de  bono  naturce  oriuntur, 
i.  e.,  velle  laborare  in 
agro,  velle  manducare  et 
bihere,  velle  habere  ami- 
cum,  velle  habere  indur 
menta,  velle  fabricare 
domum,  uxorem  velle 
ducere,  pecora  nutrire, 
artem  discere  diversarum 
rerum  bonarum,  velle 
cjuicquid  bonum  ad  prce- 
sentem  pertinet  vitam. 
Quce  omnia  non  sine  di- 
vino  gubernaculo  subsist- 
unt,  imd  ex  ipso  et  per 
ipsum  sunt  et  esse  coepe- 
runt.  Malis  verb  dico,  ut 
est:  velle  idolum  colere, 
velle  homicidium,  etc. 


They  condemn  the  Pe- 
lagians, and  others,  who 
teach  that  it  is  possible,  by 


Damnant  Pelagianos, 
et  alios,  qui  docent,  qudd 
sine  Sp>iritu  Sancto,  solis 


OF   FREE   WILL. 


221 


the  mere  powers  of  nature, 
witliout  the  cud  of  the 
Holy  Spirit,  to  love  God 
above  all  things,  and  to 
do  his  commands  accord- 
ing  to  their  intrinsic  de- 
sign. For,  although  nch- 
ture  may  he  able,  after  a 
certain  manner,  to  per- 
form, external  actions, 
such  as  to  abstain  from 
theft,  from  murder,  S^c, 
yet  it  cannot  perform  the 
inner  motions,  such  as  the 
fear  of  God,  faith  in  God, 
chastity,  patience,  S^c. 


naturce  viribus,  possimus 
Demn  super  oninia  dili- 
gere,  item  prcecepta  Dei 
facere,  quoad  suhstan- 
tiam  actuum.  Quanquani 
enim  externa  opera  aliquo 
modo  efficere  natura  pos- 
sit :  potest  enim  continere 
manus  a  furto,  a  ccede  ; 
tamen  inter  iores  motits  non 
2^0 test  efficere,  %U  timoreni 
Dei,  fiduciam  erga  Deum, 
castitatem,  patientiam,  etc. 


'  The  German  copy  adds,  "  Or  to  eject  the  innate  sinful  lust  from  the 
heart." 

"  The  German  copy  adds,  "  And  that  it  may  be  evident  that  we  teach 
no  novelty  on  this  subject." 

'  The  German  copy  reads,  "  Outivard"  works  of  the  present  life. 

*  The  German  reads,  "  To  dress  or  undress." 

'  The  condemnatory  clause  of  this  article  is  entirely  omitted  in  all  the 
current  German  copies. 


The  natural  man  possesses  ability  to  perform  some  externally 
proper  acts. 

Mark  6  :  20.  '  For  Herod  feared  John,  knowing  that  he  was  a  just 
man  and  an  holy,  and  observed  him :  and  when  he  heard  him,  he  did 
many  tilings,  and  heard  him  gladly.' 

Acts  13  :  7.  '  Which  was  with  the  deputy  of  the  country,  Sergius 
Paulus,  a  2}i'udent  man  ;  who  called  for  Barnabas  and  Saul,  and 
desired  to  hear  the  word  of  God,' 
19* 


OF   THE   AUTUOR   OF    SIN. 


Art.  XIX. 


Yet  no  man  can  yield  a  spiritual,  acceptable  obedience  without 
the  grace  of  God. 

John  6 :  44.  'No  man  can  come  to  me,  except  the  Father,  which 
hath  sent  me,  draw  him :  and  I  will  raise  him  up  at  the  last  day.' 

1  Cor.  12  :  3.  '  Wherefore  I  give  you  to  understand  that  no  man 
speaking  by  the  Spirit  of  God  calleth  Jesus  accursed :  and  that  no 
man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost.' 

The  subject  of  this  article,  which  might  with  more  propriety 
have  been  entitled,  "  The  Inability  of  man  to  fulfil  the  Divine  law 
without  the  aid  of  the  Holy  Spirit/'  has  been  considered  in  the 
discussion  of  Articles  IV.  and  V. 


ARTICLE  XIX.— OF  THE  AUTHOR  OF  SIN. 


XIX.  Of  the  Author  of  Sin. 
On  tills  subject  they 
teach,  that  although  God 
is  the  Creator  artel  Pre- 
server of  nature^  the 
cause  of  sin  must  he 
sought  in  the  depraved 
will  of  the  devil  and 
iC'icked  men,  whlch,^  when 
destitute  of  divine  aid, 
turns  itself  away  from 
God:  agreeably  to  the 
declaration  of  Christ, 
*  When  he  speaheth  a  lie, 
he  speaheth  of  his  own.' 
John  viii.  44. 


XIX.    De  Causa  Peccati. 

De  causa  p>eccati  do- 
cent,  quod  tametsi  Deus 
creat  et  conservat  7iatio- 
ram,  tamen  causa  p)ecccdi 
est  voluntas  malorum,  vi- 
delicit,  diaboli  et  impio- 
rum,  quce  non  adjuvante 
Deo,  avertit  se  a  Deo, 
sicut  Christus  ait  Joh.  8. 
Cum  loquitur  menda- 
cium,  ex  seipso  loquitur. 


■  The  German  copy  adds,  ''  iniiversaV  nature. 

^  The  German  copy  reads,  "  Which  (will),  as  soon  as  God  withdrew  his 
hand,  turned  itself  from  God  to  sin." 


OF   GOOD    WORKS.  223 

Psalm  5  :  4.  'For  thou  art  not  a  God  that  liast pleasure  in  icicked- 
ness  ;  neither  shall  evil  dwell  with  thee.' 

1  John  1:5.'  This  then  is  the  message  which  we  have  heard  of 
him,  and  declare  unto  you,  that  God  is  li(/ht,  and  in  him  is  no  dark- 
ness at  all.' 

1  John  2:  16.  'For  all  that  is  in  the  world,  the  lust  of  the  flesh, 
and  the  lust  of  the  eyes,  and  the  pride  of  life,  is  not  oftJie  Father, 
but  is  of  the  world.' 

1  John  3:8.'  He  that  committeth  sin,  is  of  the  devil ;  for  the  devil 
sinneth  from  the  beginning.  For  this  purpose  the  Son  of  God  was 
manifested,  that  he  might  dcstrorj  the  tcorks  of  the  devU.' 

John  8 :  44.  '  You  are  of  your  father  the  devil,  and  the  lusts  of 
your  father  ye  will  do.  He  was  a  murderer  from  the  beginning,  and 
abode  not  in  the  truth,  because  there  is  no  truth  in  him.  When  he 
speaketh  a  lie,  he  speaketh  of  his  own :  for  he  is  a  liar,  and  the 
father  of  it  J 

BudJeus :  "  God  cannot  in  any  respect  be  classed  among  the 
causes  of  sin,  either  physical  or  moral.  Moreover,  it  cannot  be 
proved  that  he  concurs  or  co-operates  with  the  sins  of  men  in  any 
such  manner  as  would  justify  us  in  regarding  him  as  either  their 
physical  or  moral  cause  :  for  this  is  diametrically  opposed  to  his 
supreme  holiness  and  justice.  On  the  contrary,  it  is  criminal  even 
to  think  anything  of  God,  inconsistent  with  his  holiness  and 
justice.''     See  also  Isaiah  65  :  12 ;  Ps.  4.5  :  8  ;  Zech.  8  :  17. 


ARTICLE  XX.— OF  GOOD  WORKS. 

XX.    Of  Good  "Works.  XX.    De  Bonis  Operibus. 

Ow  ici'iiers  are  false!?/  Falso  acciisaniur  nos- 
accusecl  of  prohibiting  tri,  quod  bona  opera  pro- 
good  works.  Their  pnih-  hibeant.  Nam  scripta 
lications  on  the  ten  com-  eormn,  qucB  extant  de  de- 
mandments,  and  other  cem  prwceptis,  et  alia 
similar  subjects,  show,  simili  argumento  tcsfan- 
that  they  gave   good    in-  tiir,  qiiod  utiliter  docue- 


224 


OF   GOOD   WORKS. 


Akt.  XX. 


structions  concerning  all 
the  different  stations  and 
duties  of  life,  and  ex- 
plained ivhat  course  of 
conduct,  in  any  particular 
calling,  is  ijleasing  to 
God.  Concerning  these 
things  preachers  formerly 
said  very  little,  hut  urged, 
the  necessity  of  puerile 
and  useless  works,  such 
as  certain  holy-days,  fasts, 
hrotherhoods^inlgrimages, 
worship  of  saints,  rosa- 
ries, monastic  vows,  tS^-c. 
These  useless  things,  our 
adversaries,  having  been 
admonished,  now  un- 
learn, and  no  longer 
teach  as  formerly.  More- 
over, they  now  begin  to 
malce  mention  of  faith, 
about  ivhich  they  formerly 
observed  a  marvellous  si- 
lence. They  now  teach, 
that  ive  are  not  justified 
by  works  alone,  but  join 
faith  to  works,  and  main- 
tain that  we  are  justified 
hy  faith  andivorks.  This 
doctrine  is  more  tolerable 


rint  de  omnibus  vitce  ge- 
neribus  et  officils,  quce 
genera  vitce,  qiice  opera 
in  qualibet  vocatione  Deo 
placeant.  De  quibus  re- 
bus olim  ixirum  docebant 
Concionatores,  tantum 
ptuerilia  et  non  necessaria 
opera  ^irgebant,  ut  certas 
ferias,  certa  jejunia,  fra- 
ternitates,  p)eregrinatio- 
nes,  cultus  sanctorum, 
rosaria,  monachatum  et 
similia.  Hcec  adversarii 
nostri  admoniti  nunc  de- 
discunt,  nee  perinde  prce- 
dicant  hoec  inutilia  ojyera, 
ut  olim.  Preeterea  inci- 
p  iun  t  fidei  merit  ionem  fa- 
cere,  de  qua  olim  minim 
erat  silentium.  Docent, 
nos  non  tantum  operibus 
justificari,  sed  conjungunt 
fidem  et  opera,  et  dicunt, 
nos  fide  et  operibus  justi- 
ficari. Quce  doctrina 
tolerabilior  est  priore,  et 
plus  affere  potest  consola- 
tionis,  quam  vetus  ipso- 
rum  doctrina.  Cum  igi- 
tur  doctrina  defide,  quam 


OF  GOOD   WORKS. 


225 


tJian  their  former  heJief, 
and  is  calculated  to  im- 
part wore  consolation  to 
the  mind.  Inasmuch, 
then,  as  the  doctrine  con- 
cerning faith,  which 
shoidd  he  regarded  as  a 
principal  one  hy  the 
church,  had  so  long  been 
unhnown ;  for  all  must 
confess,  that  concerning 
the  righteousness  of  faith, 
the  7nost  profound  silence 
reigned  in  tlieir  sermons, 
and  the  doctrine  concern- 
ing luorhs  alone  ivas  dis- 
cussed in  the  churches; 
our  dioines  have  admon- 
ished the  churches  as  fol- 
lows : — 

First,  that  our  ivorks 
cannot  reconcile  God,  tne- 
rit  the  remission  of  sins, 
and  grace,  and  justifica- 
tion :  hut  this  u:e  can 
attain  only  hy  faith,  when 
we  helieve  that  ive  are  re- 
ceived into  favor,  for 
Christ's  sahe,  who  alone 
is  appointed  our  mediator 
and    propitiatory  sacri- 


oporiet  in  ecclesia  p>rceci- 
jniam  esse,  tarn  diujacu- 
erit  ignota,  q^iemadmo- 
dum  fateri  omnes  7iecesse 
est,  de  fidei  justitia  altis- 
simum  silentium  fuisse  in 
concionibus,  tantum  doc- 
trinam  operuin  versatam 
esse  in  Ecclesiis,  nostri  de 
fide  sic  admonuerunt 
Ecclesias, 


Principio,  quod  opera 
nostra  non  possint  recon- 
ciliare  Deum,  aut  merere 
remissionem  peccatoruin, 
et  gratiam,  et  justificatio- 
nem,sed  hanc  tantum  fide 
consequimur,  credentes 
quod  p>ropter  Christum 
recipiamur  in  gratiam,) 
qui  solus positus  est  medi- 
ator   et    2^^'(^2^^i^^dorium, 


226 


OF   GOOD   WORKS, 


Art.  XX. 


ficG,"-  hy  wliom  the  Father 
cmi  he  reconciled.  He, 
therefore,  loho  expects  to 
merit  grace  hy  his  works, 
casts  contempt  on  the  me- 
rits and  grace  of  Christ, 
and  is  seeking  the  way  to 
God,  in  his  own  strength, 
without  the  Savio^ir  f"  %oho 
nevertheless  has  told  us, 
'I  am  the  ivay,  the  truth, 
and  the  life.'  This  doc- 
trine concerning  faith,  is 
incessantly  inculcated  hy 
the  apostle  Paul  {Ephes. 
ii.),  ^Ye  are  saved  hy 
grace,  through  faith ,  and 
that  not  of  yourselms,  it 
is  the  gift  of  God,'  not  of 
tvorl'.s,  SfC.  And  lest  any 
one  slioidd  cavil  at  our 
intejpretation,  and  charge 
it  with  novelty,  loe  state 
that  this  whole  matter  is 
supported  hy  the  testimony 
of  the  fathers?  For  Au- 
gustiyi  devotes  many  vol- 
umes to  the  defence  of 
grace,  and  the  righteous- 
ness of  faith,  in  opposi^ 
tion  to  the  merit  of  good 


per  quern  reconcilietur 
p>ater.  Itaque  qui  confi- 
dit,  operihus  se  mereri 
gratiam,  is  aspernatur 
Ghristi  mei'itum  et  gra- 
tiam, et  qiiwrit  sine 
Ghristo  humanis  virihus 
viam  ad  Deum,  quum 
Ghristus  de  se  dixerit: 
Ego  sum  via,  Veritas  et 
vita.  Hoec  doctrina  de 
fide  uhique  in  Paulo 
tractatur  [Eph.  2),  ^Gra- 
tia salvi  facti  estis  per 
fidem,et  hoc  non  ex  vohis, 
Dei  donum  est  non  ex 
operihus,'  etc.  Et  ne  quis 
cavilletur,  a  nohis  novam 
Pauli  interpreta  tionem 
excogitari,  tola  hcec  causa 
hahet  testimonia  Pat  rum. 
Nam  Augustinus  multis 
voluminihus  defendit  gra- 
tiam et  justitiain  ^fidei 
contra  merita  operum. 
Et  similia  docet  Amhro- 
sius  de  vocatione  Gentium, 
et  alihi.  /Sic  enim  inquit 
de  vocatione  gentium: 
Vilesceret  redemptio  san- 
guinis Ghristi,  nee  mise- 


OF   GOOD   WORKS. 


)i2i 


tcorlis.  And  Ambrosius,^ 
on  the  calling  of  the  Gen- 
tiles, t*,-c.,  inculcates  tlie 
same  doctrine.  For  thus 
he  says,  concerning  the 
calling  of  the  Gentiles: 
^Redemption  hy  the  hlood 
of  Christ  is  of  little  value, 
nor  is  the  honor  of  human 
works  subordinated  to  the 
mercy  of  God,  if  just  if- 
cation,  lohich  is  of  grace, 
is  supposed  to  he  merited 
hy  previous  works,  so  as 
to  he  not  the  gift  of  him 
that  hestows  it,  hut  the  re- 
ward of  him  that  earned 
it.'  But  although  this 
doctrine  is  despised  hy 
the  inexperienced,  the  con- 
sciences of  the  pious  and 
timid  find  it  a  source  of 
much  consolation,  for  they 
cannot  attain  peace  of 
conscience  in  any  works, 
hut  in  faith  alone,  when 
tliey  entertain  the  confi- 
dent helief  that,  for 
Gh7'isfs  sake,  God  is  re- 
conciled to  them.  Thus 
Paul  teaches  us  {Rom.  v.), 


ricordice  Dei  humanorum 
operum  prcerogativa  suc- 
cumheret,  si  justificatio 
quoi  fit  per  gratiam,  me- 
ritis  p>r(jecedentihus  dehe- 
retur,  ut  non  munus  lar- 
gientis,  sed  merces  esset 
operanlis.  Quanquam 
autem  hcec  doctrina  con- 
temnitur  ah  imperitis,  ta- 
men  experiuntur  pice  ac 
pavidcB  conscienticB,  plu- 
rimum  cam  consolationis 
afferre,  quia  conscientice 
non  2^ossunt  reddi  tran- 
quillce  per  idla  opera,  sed 
tantum  fide,  cilm  certo 
statuunt,  quod  propter 
Christum  haheant  placa- 
tum  Deum.  Quemadmo- 
dum  Paulus  docet  (Rojn. 
V. ) ,  'Justifcati  per  fidem , 
pacem  hahemus  apud 
Deum.'  Tota  hcec  doc- 
trina ad  illud  certamen 
perterrefactcB  conscientice 
referenda  est,  nee  sine  illo 
certamine  intelligi  potest. 
Quare  maid  judicant  de 
ea  re  homines  impjeriti  et 
prophani,    qui    ChriMia- 


228 


OP  GOOD   WORKS. 


Art.  XX. 


'■Being  justified  hy  faith, 
we  have  j^eace  with  God.' 
This  ivhole  ^  doctrine  must 
he  referred  to  the  conflict 
in  the  conscience  of  the 
alarmed  sinner,  nor  can 
it  he  otherwise  understood. 
Hence  the  inexperienced 
and  ivorldly-minded  are 
much  mistahen,  wlio 
vainly  imagine  that  the 
righteousness  of  the  Ghris- 
tian  is  nothing  else  than 
what  in  common  life  and 
in  the  language  of  philo- 
sophy is  termed  7norality. 
Formerly  the  con- 
sciences of  men  tuere 
harassed  hy  the  doctrine 
of  works,  nor  did  they 
hear  a7iy  consolation  from 
the  gospel.  Some  con- 
science drove  into  deserts, 
and  into  monasteries, 
hoping  there  to  merit  the 
divine  favor  hy  a  inonas- 
tic  life.  Others  invented 
different  lands  of  loorhs, 
to  merit  grace,  and  mahe 
satisfaction  for  their  sins.^ 
There  was   therefore  the 


nam  justitiam  nihil  esse 
somniant,  nisi  civilem  et 
philosophicam  Justitiam. 


Olim  vexahantur  consci- 
enticB  doctrina  operum 
non  audiehant  ex  evange- 
lio  consolationem.  Quos- 
dam  conscientia  expidit 
in  desertum,  in  monaste- 
ria,  sper antes  ihi  se  gra- 
tiam  merituros  esse  'per 
vitam  monasticam.  Alii 
alia  excogitaverunt  ojyera, 
ad  j)romerendam  gratiam 
et  satisfaciendum p7-o p>ec- 
catis.  Ideo  magnojyere 
flit  ojnis,  hanc  doctrinani 
de  fide  in  Christum  tra- 


OF   GOOD   WORKS. 


229 


utmost  necessity,  that  this 
doctrine  concerning  faith 
in  Christ  should  he  incul- 
cated anew;  in  order 
that  timid  minds  might 
find  consolation,  and 
know  tJmt  justificafio7i 
and  the  remission  of  sins 
are  obtained  hg  faith  in 
the  Saviour.  The  people 
are  also  now  instructed, 
that  faith  does  not  signify 
a  mere  historical  belief 
such  as  loiched  men  and 
devils  have;  bid  that  in 
addition  to  a  historical 
belief,  it  includes  an  ac- 
quaintance with  the  con- 
sequences of  the  history, 
such  as  remissioji  of  sins, 
by  grace  through  Christ, 
righteousness,  S^c,  S^c. 

Now  he  who  knows  that 
the  Father  is  reconciled  to 
him  through  Christ,  pos- 
sesses a  true  acquaintance 
with  Qod,  confides  in  his 
providence,  and  calls  upon 
his  name :  and  is  there- 
fore not  without  God  as 

are  the  Gentiles.    For  the 
20 


dere,  et  renovare,  ne  de- 
esset  consolatio  p)avidis 
conscientiis,  sed  scirent, 
fide  in  Christum  appre- 
hendi  gratiam  et  remis- 
sionem  peccatorum  et  jus- 
tificationem.  Admonen- 
tur  etiam  homines,  quod 
hie  nomen  fidei  non  sig- 
nificet  tantum  histories 
notitiam,  qualis  est  in 
impiis  et  diabolo,  sed  sig- 
nificet  fidenn,  quae  credit 
non  tantum  historiam,  sed 
etiam  effectum  historiw, 
videlicet  hunc  ai^ticulum, 
Remissionem  peccatorum, 
quod  videlicet  per  Chris- 
tum habeamus  gratiam, 
justitiam  et  remissionem 
peccatorum. 

Jam  qui  scit,  se  jper 
Christum  habere  propi- 
tium  Patrem,  is  ver^  novit 
Deum,  scit  se  ei  curce  esse, 
invocat  eum ;  Denique 
non  est  sine  Deo  sicut 
gentes.  Nam  diaboli  et 
impii  non  possunt  hunc 
articulum  credei'e,  Remis- 
sionem peccatorum.    Ideo 


230 


OP   GOOD   WORKS. 


Art.  XX. 


devil    and    wiched   men 

cannot  believe  the  article 
concerning  the  remission 
of  sins.  But  they  hate 
God  as  an  enemy,  do  not 
call  wpon  his  name,  nor 
expect  anything  good  at 
his  hands.  Augustin,  in 
sjyeaJdng  of  the  loord 
faith,  admonishes  the 
reader  that  in  Scripture 
this  ivord  does  not  signify 
mere  hnowledge,  such  as 
loicked  men  p>ossess,  hut 
that  confidence  or  trust, 
by  ivhich  alarmed  sinners 
are  comforted  and  lifted 
up.  We  moreover  teach, 
that  the  performance  of 
good  worhs  is  necessary, 
because  it  is  commanded 
of  God,  and  not  because 
we  expect  to  merit  grace 
by  them.  Pardon  of  sins 
and  grace  are  obtained 
only  by  faith.  And  be- 
cause the  Holy  Spirit  is 
received  by  faiih,  the  heart 
of  man  is  renovated,  and 
neiD  affections  produced, 
that  he   may  be   able  to 


Deum  tanquam.  hostem 
oderunt,  non  invocant 
eum,  nihil  boni  ab  eo 
expectant.  Augustinus 
etiam  de  fidei  nomine  hoc 
modo  admonet  lectorem  et 
docet,  in  scripturis  nomen 
fidei  accipi,  non  pro  noti- 
tia,  qualis  est  in  impiis, 
sed  pro  fiducia,  ejuw  con- 
solatur  et  erigit  perterre- 
factas  mentes.  Prceierea 
docent  nostri,  quod  ne- 
cesse  sit  bona  opera  fa- 
cere,  non  ut  confidamus 
per  ea  gratiam  merer i, 
sed  propter  voluniateni 
Dei.  Tantum  fide  appre- 
henditur  remissio  i^ecca- 
torum  etc  gratia.  Et 
quia  per  fidem  accipitur 
Spiritus  Sanctus,  Jam 
corda  renovantur,  et  in- 
duunt  novos  affectus,  ut 
'parere  bona  opera  p)0S8int. 
Sic  enim  ait  Ambrosius : 
Fides  bonce  vohmtatis,  et 
justce  acfionis  genetrix  est. 
Nam  humance  vires,  sine 
Sp>iritu  Sancto,  plence 
sunt  impiis  affectibus,  et 


OF   GOOD    WORKS. 


231 


perform  good  icorks. 
Accordingly  Amhroslus 
states,  faith  is  the  source 
of  holy  volitions  and  an 
upright  life.  For  the 
faculties  of  man,unaided 
hy  the  Holy  Spirit,  are 
replete  ivifh  sinful  p>ro- 
peusities,  and  too  feeble 
to  perform  works  that  are 
good  in  the  sight  of  God. 
They  are  moreover  under 
tlie  influence  of  Satan, 
who  urges  men  to  various 
sins,  and  Impious  opin- 
ions, and  open  crimes  ;  as 
may  he  seen  in  tJie  exam- 
ples  of  the  j^Tiilosophers 
vjho,  though  tliey  endeob- 
vored  to  lead  moral  lives, 
failed  to  accomplish  their 
design,  and  were  guilty 
of  many  notorious  crimes. 
Such  is  the  imbecility  of 
man,  wlien  he  undertakes 
to  govern  himself  by  his 
own  strength  without  faith 
and  the  Holy  Spirit. 

From  all  this  it  is 
manifest,  that  our  doc- 
trine,   instead   of   being 


sunt  imbecilliores,  quam 
ut  bona  opera  possint  effi- 
cere  coram  Deo.  Adhcec 
sunt  in  potestate  diaboli, 
qui  impellit  homines  ad 
varia  peccata,  ad  impias 
opiniones,  ad  manifesta 
scelera.  Quemadmodum 
est  videre  in  philosophis 
qui  et  ipsi  conati  honest^ 
vivere,  tamen  id  non  po- 
tuerunt  efficere,  sed  conta- 
7ninati  sunt  midtis  mayii- 
festis  sceleribus.  Talis 
est  imbecilitas  hominis, 
quum  est  sine  fide  et  sine 
Spiritu  Sa?icto,  et  tantum 
humanis  viribus  se  gu- 
bernat. 


Hinc  facile  apparet, 
hanc  doctrinam  non  esse 
accusandam,   quod   bona 


232 


OF   GOOD   WORKS. 


Art.  XX. 


charged  with  ji'^'oluhiting 
good  loorhs,  ought  much 
rather  to  he  aj)plauded, 
for  teaching  the  manner 
in  loh  icli  truly  good  tvorhs 
can  he  performed.  For 
witJiout  faith,  human  nor 
ture  is  incapable  of  per- 
forming the  duties  either 
of  the  first  or  second  table. 
Without  it,  man  does  not 
call  iqion  God,  nor  expect 
any  thing  from  him,  nor 
bear  the  cross :  but  seeks 
refuge  amongst  men,  and 
reposes  on  human  aid. 
Hence  when  faith  and 
confidence  in  Qod  are 
wanting,  all  evil  desires 
and  human  schemes  reign 
in  the  heart;  wherefore 
Christ  also  says,  'loithout 
me  ye  can  do  nothing' 
{John  XV.) ;  and  the 
church  responds,  Without 
thy  favour  there  is  no- 
thing good  ill  man. 


opera prohibeat,  sed  midtd 
magis  laudandam,  quod 
ostendit,  quomodo  bona 
opera  facere  p)ossimus. 
Nam  sine  fide  nullo  modo 
potest  humana  natura 
primi  aut  secundi  pree- 
cepti  opera  facere.  Sine 
fide  non  invocat  Deum,  a 
Deo  nihil  expectat,  own 
tolerat  crucem,  seel  queer  it 
humana  prcesidia,  confi- 
dit  humanis  2)ro2sidiis. 
Ita  regnant  in  corde 
omnes  cupidithtes,  et  hu- 
mana concilia,  ciim  abest 
fides  etfiducia  ergaDeum. 
Quare  et  Ghristus  dixit : 
Sine  me  nihil  potestis 
facere,  Joh.  15.  Et  Ec- 
clesia  canit:  Sine  tuo 
numine,  nihil  est  in  homi- 
ne,  nihil  est  innoxium. 


'  The  German  copy  omits  "propitiator?/  sacrifice." 

*  The  German  copy  omits  the  quotation  "Who  nevertheless  has  said, 
I  am  the  truth,  the  way,  and  the  life." 

^  The  German  copy  omits  the  reference  to  the  "Father"  and  quotes 
only  Augustine. 


OF   GOOD   WORKS.  233 

*  The  entire  reference  to  Ambrosius  and  quotation  from  him,  are 
omitted  in  the  German  copy. 

'  This  and  the  succeeding  sentence,  ending  with  the  word  "morality," 
are  wholly  omitted  in  the  German. 

"  Here  the  German  copy  adds,  "But  many  learned  by  experience,  that 
peace  of  mind  could  not  be  obtained  by  these  means." 

In  addition  to  these  variations,  the  latter  two  paragraphs  of  this  article 
differ  in  several  entire  sentences,  which  it  is  deemed  unnecessai-y  to 
repeat,  as  the  sense  is  still  the  same  in  both. 

The  Scriptures  clearly  teach  that  worJcs  cannot  justify  us  before 
God. 

Rom.  3  :  28.  '  Therefore  we  conclude  that  a  man  is  justified  by 
faith  without  the  deeds  of  the  law.' 

Rom.  11 :  6.  'And  if  by  grace,  then  is  it  no  more  of  works:  other- 
wise grace  is  no  more  grace.  But  if  it  be  of  works,  then  is  it  no 
more  grace:  otherwise  work  is  no  more  work,' 

And  yet,  the  necessity  of  good  works,  as  fruits  of  faith,  and 
evidences  of  its  genuineness,  is  inculcated  with  equal  certainty. 

James  2  :  17.  *  Even  so  faith,  if  it  hath  not  works,  is  dead,  being 
alone.' 

James  2  :  24.  '  Ye  see  then  how  that  by  works  a  man  is  justified, 
and  not  by  faith  only'  (i.  e.,  he  is  justified  by  that  living  faith  which 
is  productive  of  works). 

The  above  article  is  so  detailed  and  clear  in  itself,  as  to  need 
no  additional  illustration  or  proof.  The  same  subject  is  also  more 
fully  developed  under  Articles  IV.  and  VI.  of  the  Confession. 


20* 


234 


INVOCATION   OF   SAINTS. 


Art.  XXI. 


ARTICLE  XXL  — OF  THE  INVOCATION  OF  SAINTS. 


XXL  Or  THE  Invocation  of 
Saints. 

Concerning  the  invoca- 
tion of  saints  our  churches 
teach,  that  the  saints  ought 
to  he  held  in  remembrance, 
in  order  that  ice  may, 
each  in  his  own  calling, 
imitate  their  faith  and 
good  worhs  ;  that  the  em- 
peror may  imitate  tlie  ex- 
ample of  David,  in  carry- 
ing on  war  to  expel  the 
Tarhs  from  our  country  ; 
for  both  are  Jdngs}  But 
the  sacred  volume  does 
not  teach  us  to  invoke 
saints  or  to  seelz  aid  from 
them.  For  it  p>roposes 
Christ  to  us  as  our  cndy 
mediator,  p)rop>iiiation, 
high  priest,  and  interces- 
sor. On  his  7iame  loe  are 
to  call,  and  he  promises, 
that  he  ivill  hear  our 
p)rayers,  and  highly  ap- 
proves of  this  worship, 
viz. :  that  he  shoidd  he 
called    upon    in      every 


XXI.  De  Cultu  Sanctorum. 

De  cidto  sanctorum  do- 
cent,  quod  memo7ia  sanc- 
torum p>roponi  "potest,  ut 
imitemur  fidem  eorum,  et 
bona  opera  juxta  vocatio- 
nem ;  Ut  Ccesar  imitari 
potest  exemplum  Davidis 
in  hello  gerendo  ad  depel- 
lendos  Tarcas  a  patria. 
Namiderque  rexest.  Sed 
scriptura  non  docet  invo- 
care  sanctos,  seu  iJetere 
auxilium  a  Sanctis.  Quia 
unum  Christum  nohis 
proponit  mediatorem , pro- 
pitiatorium,  Pontificem  et 
intercessor  em.  Hie  in- 
vocandus  est,  et  promisit^ 
se  exauditurum  esse  p>re- 
ces  nostras,  et  hunc  cul- 
tmn  maxim^  prohat,  mde- 
licit  ut  invocetur  in  omni- 
hus  aflictionihus  (1  Joh. 
ii).  Si  qtds  peccat,  hahe- 
mus  advocatmn  apud 
Deum,  etc. 


INVOCATION   OF    SAINTS. 


235 


affliction  (1  JoJin  ii.)  ;  '  If 
any  one  sin,  we  have  an 
adoocate  with  the  Father^ 

This  is  about  the  sub- 
stance of  our "  doctrines, 
from  ivhich  it  is  evident, 
that  they  contain  nothing 
inconsistent  with  the 
Scriptures,  or  loith  either 
the  catholic  {universal)  or 
the  Roman  church,  so  far 
as  is  hnown  from  the 
{ancient)  works  ^  {or  Fa- 
thers). Under  these  cir- 
cumstances, those  certainly 
judge  harshly,^  luho  would 
Iwbve  us  regarded  as  here- 
tics. But  the  difference 
of  opinion  between  us  re- 
lates to  certain  abuses, 
which  have  crept  i7ito  the 
churches  ivithout  any  good 
authority ;  in  regard  to 
which,  if  we  do  differ,  the 
bishops  ought  to  treat  with 
lenity  and  tolerate  us,  on 
account  of  the  confession 
which  we  have  just  made.^ 
For,  even  the  canoivs  of 
the  church  are  not  so  rigid 


Hoec  fer^  summa  est 
doctrince  apucl  nos,  in  qua 
cerni  protest,  nihil  inesse, 
quod  discrejnt  a  scriptu- 
ris,  vel  ab  Ecclesia  Catho- 
lica,  vel  cd>  Ecclesia  Ro- 
mana  quatenus  ex  scrip- 
toribus  nota  est.  Quod 
citm  ita  sit,  inclementer 
judicant  isti,  qui  nostras 
pro  hcereticis  haberi  p>os- 
tulant.  Sed  dissensio  est 
de  quibusdam  abusibus, 
qui  sine  certa  auctoritate 
in  Ecclesias  irrepserunt, 
in  quibus  etiam,  si  qua 
esset  dissimilitudo,  tamen 
decebat  hcec  lenitas  Epis- 
copos,  id  propter  confes- 
sionem,  quam  modo  re- 
censuimus,  tolerarent  nos- 
tros,  quia  ne  canones 
quidem  tarn  duri  sunt,  ut 
eosdem  ritus  ubique  esse 
postulent,  neque  similes 
unquam  omnium  Ecclesi- 
arum      ritus     fuerunt. 


236 


INVOCATION   OF   SAINTS. 


Art.  XXT. 


as  to  require  everywhere 
a  uniformity  of  rites  ;  nor 
liaoe  the  rites  of  all  the 
churches  ever  been  the 
same.  Nevertheless,  the 
ancient  rites  of  the  church 
we  have  in  general  care- 
fully retained.  For  it  is 
a  slanderous  charge,  that 
all  the  ancient  customs 
and  institutions  are  abo- 
lished in  our  churches. 
But  there  was  a  general 
complaint,  that  some 
abuses  had  crej)t  into  the 
customary  rites ;  and 
tliese,  because  we  could 
not  with  a  good  conscience 
retain  them,  we  have  in 
jpart  corrected. 


Quanquam  apud  nos 
magna  ex  parte  vcteres 
ritus  diligenter  servantur. 
Falsa  enim  ccdumnia 
est,  quod  omnes  ceremo- 
nice,  omnia  Vetera  insti- 
tuta  in  Ecclesiis  nostris 
aboleantur.  Veriim  pub- 
lica  querela  fuit,  abusus 
quosdam,  in  vulgar  ibus 
ritibus  hcerere.  Hi  quia 
non  poterant  bona  consci- 
entia  ^yrobari,  cdiqua  ex 
parte  correcti  sunt. 


'  Here  the  German  copy  adds:  "Which  requires  them  (the  kings)  to 
protect  and  defend  their  people." 

*  Here  the  German  copy  adds:  The  doctrines  taught  "  for  the  instruc- 
tion and  consolation  of  conscience,  and  for  the  reformation  of  believers: 
as  we  (the  Confessors)  would  not  wish  to  jeopard  our  own  souls  and  con- 
sciences before  God,  in  the  most  perilous  manner,  by  the  abuse  of  his 
name  or  word ;  or  to  transmit  to  our  children  and  posterity  any  other 
doctrine  than  that  which  accords  with  the  pure  word  of  God  and  Chris- 
tian truth." 

'  Here  the  German  copy  adds  :  "  AVe  therefore  think  our  opponents 
cannot  be  at  variance  in  regard  to  the  above  enumerated  doctrines." 

'Here  the  German  copy  adds:  "Precipitately  and  contrary  to  all 
Christian  unity  and  love,"  who  could  have  us  regarded  as  heretics,  to  be 
rejected,  separated  and  shunned,  without  any  certain  Scripture  authority." 

'  From  this  passage  to  the  close  of  the  article,  the  German  copy  differs 
considerably  from  the  Latin,  and  omits  some  of  the  ideas. 


INVOCATION    OF    SAINTS.  237 

That  Christ  is  our  only  Mediator,  and  that  the  saints  and  angels 
ought  not  to  be  invoked  for  aid  or  intercession,  the  Scriptures 
clearly  teach. 

1  Tim.  2:5.'  For  there  is  one  God,  and  one  Mediator  between  God 
and  men,  the  man  Christ  Jesus,  who  gave  himself  a  ransom  for  all, 
to  be  testified  in  due  time.' 

1  John  2:1.'  My  little  children,  these  things  write  I  unto  you, 
that  yo  sin  not.  And  if  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Chi-ist  the  righteous.' 

1  John  5  :  21.  '  Little  children  keep  yourselves  from  idols.    Amen.' 

Jerem.  17 :  5.  '  Thus  saith  the  Lord,  cursed  be  the  man  that  trusteth 
in  man,  and  malceth  jiesh  his  arm;  and  whose  heart  departeth  from 
the  Lord.' 

Nor  can  any  loorsJiip  of  any  degree,  be  properly  addressed  to 
any  creature,  consequently  not  to  saints. 

Ex.  20  :  2.  '  I  am  the  Lord  thy  God— 3.  Thou  shalt  have  no  other 
gods  before  me. — 4.  Thou  shalt  not  make  unto  thee  any  graven  im- 
age, or  any  likeness  of  any  thing  that  is  in  heaven  above,  or  that  is 
on  the  earth  beneath,  or  that  is  in  the  water  under  the  earth.' 

See  also  Lev.  19  :  4.     Deut.  5  :  8,  9,  and  17  :  13. 

Acts  10  :  25.  'And  as  Peter  was  coming  in,  Cornelius  met  him,  and 
fell  down  at  his  feet,  and  worshipped  him. — 26.  But  Peter  took  him 
up,  saying,  Stand  up ;  1  myself  also  am  a  man.' 

Rom.  19  :  10.  'And  I  fell  at  his  feet  to  worship  him.  And  he  said 
unto  me,  See  thou  do  it  not :  I  am  thy  fellow-servant,  and  of  thy 
brethren  that  have  the  testimony  of  Jesus :  worship  God :  for  the 
testimony  of  Jesus  is  the  spirit  of  prophecy.' 

[The  seven  Topics  of  Abuses  Corrected,  which  refer  entirely  to 
the  corruptions  of  the  Papal  church,  will  be  found  in  Part  II. 
of  this  work.] 


FOEMULA,  ETC. 


As  a  directory  for  Government  and  Discipline  is  an  important  part 
of  a  Cliurch  Manual,  both  for  laymen  and  ministers,  the  writer  has  in- 
troduced the  Formula,  sanctioned  and  published  by  our  General  Synod, 
and  has  added  the  Scripture  proofs  in  full.  Every  Christian  should  study 
the  organization  and  principles  of  that  kingdom  of  heaven,  of  which  he 
professes  to  be  a  member,  in  order  that  he  may  discbarge  aright  his 
duties  in  private,  and  also  in  Congregational  and  Synodical  meetings. 
The  more  generally  our  laity  can  be  induced  to  study  this  excellent  sys- 
tem of  Scripture  order  and  truth,  the  more  will  the  standard  of  piety  be 
elevated,  and  the  purity  and  extension  of  the  church  be  promoted. 


FORMULA 

FOR  THE  GOVERNMENT  AND  DISCIPLINE  OF  THE  EVANGE- 
LICAL LUTHERAN  CHURCH. 

[Published  by  the  General  Synod  of  said  Church.] 


CHAPTER  I. 

PRELIMINARY   PRINCIPLES. 

Sec.  1.  We  believe  that  from  an  examination  of  the  works  of 
nature  and  the  course  of  events,  we  may  derive  evidence  of  the 
existence  of  God  and  the  prominent  truths  of  natural  religion.^ 

Sec.  2.  But  that  the  evidence  of  natural  religion  is  not  such 
as  to  afford  us  a  satisfactory  knowledge  of  the  nature  of  God  and 
our  relation  to  him  ;  nor  its  influence  suflScient  to  urge  us  to  duty  ;  ^ 
and  that  therefore  a  further  revelation  from  God  is  desirable. 

■  Rom.  1  :  20.  '  For  the  invisible  things  of  him  from  the  creation  of 
the  world  are  clearly  seen,  being  understood  by  the  things  that  are  made, 
even  his  eternal  power  and  Godhead  ;  so  that  they  are  without  excuse.' 

'  Acts  4:12.  '  Neither  is  their  salvation  in  any  other ;  for  there  is  none 
other  name  under  heaven  given  among  men,  whereby  we  must  be  saved.' 

(2;;9) 


240  GOVERNMENT   AND   DISCIPLINE. 

Sec.  8.  We  believe  that  such  a  revelation  God  has  given,  at 
sundry  times  and  iu  divers  manners,  unto  the  fathers,  and  in  later 
days  by  his  Divine  Son  Jesus  Christ,  and  his  inspired  servants,' 
and  that  this  revelation  is  contained  in  the  books  known  in  Pro- 
testant Christendom,  as  the  Old^  and  New  Testament;  and  every 
individual  is  bound  to  receive  this  as  his  infallible  rule  of  faith 
and  practice,  and  to  be  governed  by  it." 

Sec.  4.  We  hold  that  liberty  of  conscience  and  the  free  exer- 
cise of  private  judgment  in  matters  of  religion,  are  natural  and 
unalienable  rights  of  men,  of  which  no  government,  civil  or  eccle- 
siastical, can  deprive  us.'' 

Sec.  5.  As  order  is  necessary  to  the  prosperity  of  every  asso- 

Rom.  3:  1.  'What  advantage  then  hath  the  Jew?  or  what  profit  is 
there  of  circumcision  ? — 2.  Much  every  way :  chiefly  because  that  unto 
them  were  committed  the  oracles  of  God.' 

'  Heb.  1 :  1.  'God,  who  at  sundry  times  and  in  divers  manners  spake 
in  times  past  unto  the  fathers  by  the  prophets, — 2  ITath  in  these  last 
days  spoken  unto  us  by  his  Son,  whom  he  hath  appointed  heir  of  all 
things,  by  whom  also  he  made  the  worlds.' 

^  2  Tim.  3:16.  'AH  Scripture  is  given  by  inspiration  of  God,  and  is 
profitable  for  doctrine,  for  reproof,  for  correction,  for  instruction  in 
righteousness.' 

^  John  5 :  39.  '  Search  the  scriptures ;  for  in  them  ye  think  ye  have 
eternal  life;  and  they  are  they  which  testify  of  me.' 

John  14:  16.  'And  I  will  pray  the  Father  and  he  shall  give  you  an- 
other Comforter,  that  he  may  abide  with  you  for  ever. — 17.  Even  the 
Spirit  of  truth ;  whom  the  world  cannot  receive,  because  it  seeth  him 
not,  neither  knoweth  him :  but  ye  know  him ;  for  he  dwelleth  with  you, 
and  shall  be  in  you.' 

Acts  17:  11.  'These  were  more  noble  than  those  in  Thessalonica,  in 
that  they  received  the  word  with  all  readiness  of  mind,  and  searched  the 
Scriptures  daily,  whether  those  things  were  so.' 

*  Rom.  4:  10.  'But  why  dost  thou  judge  thj'  brother?  or  why  dost 
thou  set  at  nought  thy  brother  ?  for  we  shall  all  stand  before  the  judg- 
ment-seat of  Christ.' 

Acts  4:19.  '  But  Peter  and  John  answered  and  said  unto  them, 
Whether  it  be  right  in  the  sight  of  God  to  hearken  unto  you  more  than 
unto  God,  judge  ye.' 

Acts  5 :  29.  '  Then  Peter  and  the  other  apostles  answered  and  said,  AVe 
ought  to  obey  God  rather  than  men.' — See  also  Daniel  6  :  1-23.  1  Cor. 
7 :  23.     Matt.  23  :  8,  9,  10.     2  Cor.  1  :  24.     Matt.  15:9. 


PRELIMINARY   PRINCIPLES.  241 

ciate  body,  and  as  Jesus  Christ  Las  left  no  entire,  specific  form  of 
Government  and  Discipline  for  his  church,  it  is  the  duty  of  every 
individual  Church  to  adopt  such  regulations  as  appear  to  them 
most  consistent  with  the  spirit  and  precepts  of  the  New  Testament, 
and  best  calculated  to  subserve  the  interests  of  the  church  of 
Christ. 

Sec.  6.  And  as  men  exercising  the  right  of  private  judgment, 
agree  in  the  opinion,  that  Christianity  requires  a  social  connexion 
among  its  professors,  and  as  experience  proves  that  men  will  differ 
in  some  of  their  views  of  doctrine  and  discipline  j  and  as  too  much 
difference  of  opinion  would  be  prejudicial  to  the  objects  of  the 
association;  therefore  reason  dictates  that  those  of  similar  views 
should  associate  together;  that  it  is  their  duty  to  require  for 
admission  to  church-membership  among  them,  or  for  induction  into 
the  sacred  office,  and  for  continuance  in  either,  such  terms  as  they 
deem  most  accordant  with  the  precepts  and  spir?t  of  the  Bible. 

Sec.  7.  Upon  the  broad  basis  of  these  principles  was  the  Evan- 
gelical Lutheran  Church  founded  immediately  after  the  Ileforma- 
tion.  Adhering  to  the  same  principles,  the  church  in  America  is 
governed  by  three  Judicatories :  the  Council  of  each  individual 
Church,  the  District  Sj/nods,  consisting  of  all  the  clergy  and  an 
equal  number  of  laymen  from  a  particular  district  of  country,  and 
one  General  Synod  formed  by  representatives  from  all  the 
different  Synods  of  the  Lutheran  Church.  The  ratio  of  clerical 
and  lay  representatives  is  determined  in  the  Constitution  of  the 
General  Synod  ;  and  the  poivers  of  this  body  are  only  those  of 
an  Advisory  Council, 


21 


242  GOVERNMENT   AND   DISCIPLINE. 

CHAPTER  II. 

OP  THE   CHURCH. 
PART   I. — OP   THE   INVISIBLE   CHURCH. 

Sec.  1.  The  true  or  invisible  Church  of  Christ  is  the  collective 
body  of  all '  those  of  every  religious  denomination  in  the  world, 
who  are  in  a  state  of  grace.^ 

Sec.  2.  The  true  Church  of  Christ  is  a  spiritual^  society,  con- 
sisting of  members  whose  qualifications'*  are  spiritual,  and  who  are 
associated  for  spiritual  purposes.^ 

Sec.  3.  It  is  a  catholic  or  universal^  society:  its  members  not 
being  confined  to  any  particular  nation  or  religious  denomination. 

'  Ephes.  4:1.  'I  therefore,  the  prisoner  of  the  Lord,  beseech  you  that 
ye  walk  worthy  of  the  vocation  wherewith  j'e  are  called. — 7.  But  unto 
every  one  of  us  is  given  grace  according  to  the  measure  of  the  gift  of 
Christ.' 

*  Matt.  7:21.  '  Not  every  one  that  saith  unto  me,  Lord,  Lord,  shall 
enter  into  the  kingdom  of  heaven ;  but  he  that  doeth  the  will  of  my 
Father  which  is  in  heaven.' 

Matt.  12  :  50.  'For  whosoever  shall  do  the  will  of  my  Father  which  is 
in  heaven,  the  same  is  my  brother,  and  sister,  and  mother.' 

Acts  10 :  35.  '  But  in  every  nation,  he  that  feareth  him  (God)  and 
woi'keth  righteousness  is  accepted  with  him.' 

^  John  18  :  36.  'Jesus  answered.  My  kingdom  is  not  of  this  world:  If 
my  kingdom  M'ere  of  this  world,  then  would  my  servants  fight,  that  I 
should  not  be  delivered  to  the  Jews :  but  now  is  my  kingdom  not  from 
hence.' 

'  1  John  4:13.  '  Hereby  know  we  that  we  dwell  in  him,  and  he  in  us, 
because  he  hath  given  us  of  his  Spirit.' 

'  Ephes.  4:12.  '  For  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  Christ.' 

1  Thess.  5:11.  'Wherefore  comfort  yourselves  together,  and  edify 
one  another,  even  as  also  ye  do.' 

"  1  Cor.  1:2.'  Paul — unto  the  Church  of  God,  which  is  at  Corinth,  to 
them  that  are  sanctified  in  Christ  Jesus,  called  to  be  saints,  with  all  that 
in  every  place  call  upon  the  name  of  Jesus  Christ  our  Lord,  both  theii's 
and  ours.' 

John  10  :  IG.  'And  other  sheep  I  have,  which  are  not  of  this  fold :  them 
also  I  must  bring,  and  they  shall  hear  my  voice ;  and  there  shall  be  one 
fold,  and  one  shepherd.' 


OP  THE  EXTERNAL  OR  VISIBLE  CHURCH.       243 


PART  II. — OF  THE  EXTERNAL  OR  VISIBLE  CHURCH. 

Sec.  1.  The  visible  church  is  the  collective  body  of  those  who 
profess  the  Christian  religion;  consisting  of  all  those  vfho  have 
been  admitted  to  membership  by  baptism,'  and  have  not  been  de- 
prived of  it  by  excommunication. 

Sec.  2.  Of  this  society  our  Lord  and  Saviour  Jesus  Christ  is 
the  true  and  only  head ;  ^  having  neither  abandoned  his  church 
nor  appointed  any  vicar  in  his  stead. 

Sec.  3.  As  the  spirit  of  Christianity  leads  its  possessors  to  social 
intercourse^  with  each  other;  and  as  such  a  connexion  is  essential 
to  the  accomplishment  of  the  object  of  the  Christian  church;  and 
as  such  a  relation  can  subsist  only  among  persons  of  contiguous 
residence ;  therefore  Christians  living  near  together  have  from  the 
time  of  the  apostles'*  formed  themselves  into  societies  for  the  better 

Ephes.  4:6.'  That  the  Gentiles  should  be  fellow-heirs,  and  of  the  same 
body,  and  partakers  of  his  promise  in  Christ  by  the  Gospel.' 

'  Matt.  28 :  19.  'Go  ye  therefore  and  teach  (/xaS/jrEDuart,  make  disciples 
of)  all  nations,  baptizing  them,'  &c. 

^  Ephes.  5  :  23.  '  For  the  husband  is  the  head  of  the  wife,  even  as 
Christ  is  the  head  of  the  church :  and  he  is  the  Saviour  of  the  body. — 24. 
Therefore  as  the  church  is  subject  unto  Christ,  so  let  the  wives  be  to  their 
own  husbands  in  every  thing.' 

Ephes.  1  :  22.  'And  hath  put  all  things  under  his  feet,  and  gave  him 
to  be  the  head  over  all  things  to  the  church.' 

^  Heb.  10  :  24.  'And  let  us  consider  one  another,  to  provoke  unto  love 
and  to  good  works : — 25.  Not  forsaking  the  assembling  of  ourselves  to- 
gether, as  the  manner  of  some  is;  but  exhorting  one  another:  and  so 
much  the  more,  as  ye  see  the  day  approaching.' 

Ephes.  4:3.'  Endeavoring  to  keep  the  unity  of  the  Spirit  in  the  bond 
of  peace.' 

Ephes.  5 :  19.  *  Speaking  to  yourselves  in  psalms  and  hymns,  and 
spiritual  songs,  singing  and  making  melody  in  your  heart  to  the  Lord.' 

John  13  :  34.  'A  new  commandment  I  give  unto  you,  That  ye  love  one 
another :  as  I  have  loved  you,  that  ye  also  love  one  another. — 35.  By 
this  shall  all  men  know  that  ye  are  my  disciples,  if  ye  have  love  one  to 
another.' 

'  Acts  2  :  41.  '  Then  they  that  gladly  received  his  word  were  baptized  ; 
and  the  same  day  there  were  added  unto  them  about  three  thousand 
Bouls. — 42.  And  they  continued  steadfastly  in  the  apostles'  doctrine  and 
fellowship,  and  in  breaking  of  bread  and  in  prayers.' 


244  GOVERNMENT   AND   DISCIPLINE. 

attjiinruent  of  the  objects  of  the  Christian  institution.  And  every 
society  participates  in  the  duties  of  the  whole  church. 

Sec.  4.  It  is  the  duty  of  every  such  society  and  of  the  visible 
church  at  large,  to  have  the  word  and  sacraments  administered  in 
their  purity,'  to  give  an  adequate  and  just  support  to  the  pastor  or 
pastors  who  minister  unto  them,-  to  provide  for  the  perpetuation 
of  an  able  and  faithful  ministr}',  and  to  endeavour  to  propagate  the 
gospel  to  the  ends  of  the  earth.^ 

Sec.  5.  It  is  the  duty  of  the  church  to  watch  over  the  purity 
and  faithfulness  of  her  members.* 

Sec.  6.  The  jurisdiction  of  the  church  is  purely  spiritual :  it 

Gal.  1  :  22.  'And  was  unknown  by  face  unto  the  churches  of  Judea 
which  were  in  Christ.' 

'  Gal.  1:8.'  But  though  we,  or  an  angel  from  heaven,  preach  any 
other  gospel  unto  you  than  that  which  we  have  preached  unto  you,  let 
him  be  accursed ! — 9.  As  we  said  before,  so  say  I  now  again,  if  any  man 
preach  any  other  gospel  unto  you  than  that  ye  have  received,  let  him  be 
accursed !' 

1  Tim.  6:3.  'If  any  man  teach  otherwise,  and  consent  not  to  the 
wholesome  words,  even  the  words  of  our  Lord  Jesus  Christ,  and  to  the 
doctrine  which  is  according  to  godliness, — 4.  He  is  proud,  knowing 
nothing,  but  doting  about  questions  and  strifes  of  words,  whereof  cometh 
envy,  strife,  railings,  evil  surmisings,— 5.  Perverse  disputings  of  men 
of  corrupt  minds,  and  destitute  of  the  truth,  supposing  that  gain  is  god- 
liness:  from  such  withdraw  thyself.' 

■■^  1  Cor.  9  :  13.  '  Do  ye  not  know  that  they  which  minister  about  holy 
things  live  of  the  things  of  the  temple  ?  and  they  which  wait  at  the  altar 
are  partakers  with  the  altar? — 14.  Even  so  hath  tlie  Lord  ordained,  that 
they  who  preach  the  gospel  should  live  of  the  gospel.' 

Gal.  6:6.'  Let  him  tliat  is  taught  in  the  word  commiinicale  (contribute) 
unto  him  that  teacheth  in  all  good  things.' — See  also  pp.  181,  132. 

=  Tit.  1:5.'  For  this  cause  left  I  thee  in  Crete,  that  thou  shouldest  set 
in  order  the  things  that  are  wanting,  and  ordain  ((fara^i/ai)?,  appoint,  con- 
stitute) elders  (ministers)  in  every  city,  as  I  had  appointed  thee.' 

Matt.  28  :  19.  '  Go  ye  therefore,  and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost : — 20. 
Teaching  them  to  observe  all  things  whatsoever  I  have  commanded  you : 
and  lo,  I  am  with  you  alway,  even  unto  the  end  of  the  world.     Amen.' 

*  1  Cor.  5:7.'  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a 
new  lump,  as  ye  are  unleavened. — 12.  Do  not  ye  judge  them  that  are 
within? — 13.  But  them  that  are  without  God  judge th.  Therefore  ^!<< 
away  from  among  yourselves  that  wicked  person.' 


OF   PASTORS.  245 

ought  to  have  no  connection  with  the  civil  government,'  neither 
ought  its  decisions  be  enforced  by  the  arm  of  civil  power. 

Sec.  7.  The  power  of  the  church  is  purely  declarative,  whether 
exercised  by  an  individual  church  council,  or  by  any  other  eccle- 
siastical judicatory,  i.  e.  the  JBible  is  their  juridical  code,  and  their 
decisions  are  valid  only  because  founded  on  scripture. 

Sec.  8.  The  visible  church  is  not  an  association  to  which  wc 
may  belong  or  not  at  our  option ;  but  it  is  the  duty  of  every  one 
who  has  an  opportunity  to  be  a  faithful  member  of  it.^ 


CHAPTER  III. 

OF  THE  OFFICERS  OF  THE  CHURCH. 
OP  PASTORS. 

Sec.  1.  Our  Lord  and  Saviour  himself  instituted  the  clerical 
office  in  the  New  Testament  Church,  and  made  it  of  perpetual 
standing.^  The  persons  filling  this  office,  are  in  scripture  desig- 
nated by  different  names,  as  a  bishop,  presbyter  or  elder,  &c.,'* 
indicative  of  the  duties  of  the  office.  All  these  are  by  divine 
right  of  equal  rank,*  and  their  duties  are  principally  these  :  to  ex- 

'  John  18  :  3G.  '  iNIy  kingdom  is  not  of  this  world,  if  my  kingdom  were 
of  this  world,  then  would  my  servants  fight  that  I  should  not  be  delivered 
to  the  .Jews.' 

'^  Matt.  11  :  28.  '  Come  unto  me,  all  ye  that  labour  and  are  heavy  laden, 
and  I  will  give  you  rest. — 29.  Take  my  yoke  upon  you,  and  learn  of  me; 
for  I  am  meek  and  lowly  in  heart :  and  ye  shall  find  rest  unto  your  souls.' 

Matt.  10  :  32,  '  AVhosoever  therefore  shall  confess  me  before  men,  him 
■will  I  confess  also  before  my  Father  which  is  in  heaven.' — Also  Matt. 
28:19. 

'  See  Note  3,  p.  242. 

*  Ephes.  4 :  11.  'And  he  gave  some,  apostles;  and  some,  prophets; 
and  some,  evangelists;  and  some,  pastors  and  teachers.' — Also  1  Cor.  4 : 1. 

'  Luke  22  :  25.  'And  he  said  unto  them.  The  kings  of  the  Gentiles  ex- 
ercise lordships  over  them  ;  and  they  that  exercise  authority  upon  them 
are  called  Benefactors. — 26.  But  ye  shall  not  be  so :  but  he  that  is 
greatest  among  you,  let  him  be  as  the  younger ;  and  he  that  is  chief,  as 
he  that  doth  serve.' 

Acts  20  :  17.  'And  from  Miletus  he  sent  to  Ephesus,  and  called  the 
21  * 


246  GOVERNMENT   AND   DISCIPLINE. 

jwund  the  loord  of  Gael,  to  conduct  the  puhlic  icorship  of  God,^ 
to  administer  the  sacraments  of  the  church,'^  and  to  admonish  men 
of  their  duties,^  as  well  as  by  all  proper  meansj  public  and  private, 
to  edify  the  church  of  Christ. 

Sec.  2.  Those  other  officers  who  were  endowed  with  miraculous 
gifts,  and  whose  instrumentality  Christ  used  in  first  forming  the 
church,  were  extraordinary  and  of  temporary  standing. 

Sec.  3.  Pastors  are  amenable  for  their  conduct  to  the  Synod  to 
which  they  belong ;  and  that  Synod  is  the  tribunal  which  has  the 

elders  of  the  church. — (Compared  with  v.  28.)  Take  heed  therefore  unto 
yourselves,  and  to  all  the  flock  over  which  the  Holy  Ghost  hath  made  you 
(£iri(7<co7r»{,  bishops)  overseers.' 

Tit.  1:5.'  For  this  cause  left  I  thee  in  Crete,  that  thou  shouldst  set 
in  order  the  things  that  are  wanting,  and  appoint  (icoracrDVrjf,  constitute, 
appoint,  and  not  ordain  in  the  technical  sense  of  that  term)  ciders  (min- 
isters) in  every  city,  as  I  had  directed  thee  (Jisraja/oji',  directed,  De  Wette 
geboten) :'  compared  with  v.  7.  'For  a  bishop  [i.  e.  elder,  v.  5.)  must  be 
blameless,  &c.' 

1  Peter  5:1.'  The  elders  (ministers)  which  are  among  you  I  (the 
apostle  Peter)  exhort,  who  am  also  an  elder,  and  a  witness  of  the  suffer- 
ings of  Christ,  and  also  a  partaker  of  the  glory  that  shall  be  revealed : — 
2.  Feed  the  flock  of  God  which  is  among  you,  taking  the  oversight 
{emaKOTrvfTei,  exercising  the  care  of  bishops  over  them)  thereof,  not  by  con- 
straint, but  willingly;  not  for  filthy  lucre,  but  of  a  ready  mind.' 

'  Ephes.  4  :  11.  'And  he  gave  some,  apostles;  and  some,  prophets; 
and  some,  evangelists;  and  some,  pastors  and  teachers; — 12.  For  the 
perfecting  of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ.'— See  also  Acts  8  :  28,  31 ;  and  1  Pet.  5:1,2. 

*  Matt.  28:19.  'Go  ye  therefore  and  (make  disciples  of)  teach  all 
nations,  baptizing,''  &c.     See  also  1  Cor.  11  :  23,  &c. 

1  Cor.  4:1.'  Let  a  man  so  account  of  us  as  of  the  ministers  of  Christ, 
and  stewards  of  the  mysteries  of  God.' 

'  Acts  6:2.'  Then  the  twelve  called  the  multitude  of  the  disciples  unto 
them,  and  said,  it  is  not  reason  that  we  should  leave  the  word  of  God  and 
serve  tables. — 4.  But  we  will  give  ourselves  continually  to  prayer  and  to 
the  ministry  of  the  word.' 

1  Tim.  5  :  20.  '  Them  that  sin,  rebuke  before  all,  that  others  also  may 
fear.' 

Tit.  1  :  13.  'This  witness  is  true.  Wherefore  rebuke  them  sharply, 
that  they  may  be  sound  in  the  faith.' 

Tit.  2  :  15.  'These  things  speak,  and  exhort,  and  rebuke  with  all 
authority.     Let  no  man  despise  you.' 


OF   ELDERS   AND   DEACONS.  247 

entire  jurisdiction  over  them  :  excepting  in  those  cases  where  a 
regular  appeal  is  obtained  to  the  General  Synod,  agreeably  to  Art. 
III.  sec.  5.  1,  2,  of  the  Constitution  of  General  Synod. 

Sec.  4.  No  minister  shall  knowingly  grant  to  a  member  of  an- 
other congregation  any  privileges  of  the  church,  which  would  be 
denied  to  said  member  by  his  own  pastor. 

Sec,  5.  It  is  the  sacred  duty  of  every  minister  so  to  conduct 
himself,  that  his  life  shall  present  to  his  congregation  an  example 
of  true  Christian  propriety  of  deportment.  And  should  any 
minister  of  our  church  be  guilty  of  an  open  vice,  (which  may  God 
in  mercy  prevent !)  it  shall  be  the  duty  of  the  church  council 
earnestly  to  exhort  him  several  times  to  reformation,  and  if  this 
should  prove  ineffectual,  or  if  the  case  be  such  as  to  bring  disgrace 
upon  the  church,  to  report  him  to  the  Synod. 

OF   ELDERS   AND   DEACONS. 

Sec.  6.  The  other  oflScers  of  the  church  are  Elders  and  Deacons, 
who  are  elected  by  the  members  of  the  church,  as  their  agents  to 
perform  some  of  the  duties  originally  devolving  on  themselves. 
The  principal  duties  of  Elders  are  to  aid  the  pastor  or  pastors  in 
administering  the  government  and  discipline  of  the  church ;  to 
endeavour  to  preserve  peace  and  harmony  in  the  church ;  to  visit 
the  congregational  schools,  and  to  promote  the  religious  education 
of  the  children  of  the  church ;  and  to  visit  the  sick  and  afflicted, 
and  to  aid  in  the  performance  of  such  other  duties  as  are  incum- 
bent on  the  church  council. 

The  duties  of  the  Deacons'  office  are  principally  these  :  to  lead 
an  exemplary  life  as  commanded  in  Scripture,'  to  minister  unto 
the  poor,^  extending  to  their  wants,  and  distributing  faithfully 

'  1  Tim.  3:8.'  Likewise  must  the  deacons  be  grave,  not  double-tongued, 
not  given  to  mucli  wine,  not  greedy  of  filthy  lucre  ; — 9.  Holding  the  mys- 
tery of  the  faith  in  a  pure  conscience. — 10.  And  let  these  also  first  be 
proved  ;  then  let  them  use  the  oiBce  of  a  deacon,  being  found  blameless.' 

'  Acts  C  :  1.  'And  in  those  days,  when  the  number  of  the  disciples  was 
multiplied,  there  arose  a  murmuring  of  the  Grecians  against  the  Hebrews, 
because  their  widows  were  neglected  in  the  daily  ministration  (distribu- 
tion of  alms). — 2.  Then  the  twelve  called  the  multitude  of  the  disciples 
unto  them,  and  said.  It  is  not  reason  that  we  should  leave  the  word  of 


248  GOVERNMENT   AND   DISCIPLINE. 

amongst  them  the  collections  which  may  be  made  for  their  use  ; 
to  assist  the  pastor  in  the  administration  of  the  Eucharist,  to  attend 
and  render  all  necessary  service  at  stated  worship  ;  to  see  that  their 
minister  receives  a  just  and  adequate  support  according  to  the 
commands  of  our  Lord ;  to  administer  the  temporal  concerns  of 
the  church  ;  and  to  aid  in  the  performance  of  such  other  duties  as 
are  incumbent  on  the  church.  Both  these  officers  are  elected  by 
the  people,  and  it  is  their  duty  to  feel  the  deepest  interest  in  the 
advancement  of  piety  among  the  members  of  the  church,  and  to 
exert  their  utmost  influence  to  promote  it. 

Sec.  7.  The  elders  and  deacons  are  the  representatives  of  the 
whole  church,  and  each  church  shall  determine  the  number  of 
their  officers  and  the  term  of  their  duration  in  office ;  yet  in  no 
case  shall  they  serve  less  than  two  years,  nor  more  than  eight, 
unless  re-elected. 

Sec.  8.  When  persons  have  been  elected  to  the  office  of  elder 
or  deacon,  they  shall  be  inducted  into  their  office  according  to  the 
form  prescribed  by  the  church."  Those  congregations  which  have 
been  in  the  habit  of  having  trustees,  may,  if  they  deem  it  expe- 
dient, still  retain  them,  and  continue  to  them  such  privileges  as 
they  may  deem  expedient. 


CHAPTER  IV. 

OF  THE  CHURCH  COUNCIL. 

Sec.  1.  The  church  council  is  the  lowest  judicatory  of  the 
church,  consisting  of  the  pastor  or  pastors  and  all  the  elders  and 
deacons  of  a  particular  church. 

Sec.  2.  The  pastor,  together  with  half  the  other  existing  mem- 
bers of  the  council,  and  in  the  necessary  absence  of  the  pastor, 
two-thirds  of  the  remaining  members  of  the  council,  shall  consti- 
tute a  quorum. 

God,  and  serve  tables. — 3.  Wherefore,  brethren,  look  ye  out  among  you 
seven  men  of  honest  report,  full  of  the  Holy  Ghost  and  wisdom,  whom 
we  may  appoint  over  this  business.' 
'  Vide  Liturgy,  &c. 


OP  THE  CnURCH  COUNCIL.  249 

Sec.  3.  But  no  business  connected  with  the  government  or  dis- 
cipline of  the  church  shall  be  transacted  without  the  presence  of 
the  minister,  unless  his  absence  is  unavoidable  or  voluntary,  or  the 
church  be  vacant.  And  when  present  the  pastor  shall  be  ex  officio 
chairman. 

Sec.  4.  The  church  council '  shall  have  the  superintendence  of 
the  temporal  concerns  of  the  church,  and  shall  see  that  they  are 
administered  with  wisdom,  faithfulness  and  justice.  They  shall  also 
elect  a  deputy  to  represent  them  at  the  annual  Synodical  meeting. 

Sec.  5.  It  shall  be  the  duty  of  the  council  to  admit  to  member- 
ship adults,  who  shall  make  application,  and  whom,  on  mature 
examination,  they  shall  judge  to  be  possessed  of  the  qualifications 
hereafter  specified.^  They  shall  be  obedient  subjects  of  divine 
grace — that  is,  they  must  either  be  genuine  Christians,  or  satisfy 
the  church  council  that  they  are  sincerely  endeavoring  to  become 
such.  Also  to  admit  to  the  communion  of  the  church,  all  those 
who  were  admitted  to  church-membership  in  their  infancy,  and 
whom  on  like  examination,  they  shall  judge  possessed  of  the  above- 
mentioned  qualifications.  No  one  shall  be  considered  a  fit  subject 
for  confirmation  who  has  not  previously  attended  a  course  of 
religious  lectures,  delivered  by  the  pastor  on  the  most  important 
doctrines  and  principles  of  religion ;  unless  the  pastor  should  be 
satisfied  that  the  applicant's  attainments  are  adequate  without  this 
attendance.  And  when  adults  are  admitted  to  membership,  their 
baptism  shall  if  possible  be  performed  publicly  before  the  church  : 
and  when  members  who  were  baptized  in  their  infancy  are  admitted 
to  full  communion,  they  shall  in  the  same  public  manner  confirm 
their  baptismal  vows  according  to  the  form  of  confirmation  cus- 
tomary in  the  church. 

'  Heb.  13  :  17.  '  Obey  them  that  have  the  rule  over  you,  and  submit 
yourselves :  for  they  watch  for  your  souls,  as  they  that  must  give  account, 
that  they  may  do  it  with  joy,  and  not  with  grief:  for  that  is  unprofitable 
for  you.'— See  also  1  Thess.  5  :  12,  13. 

^  Mark  16:16.  '  He  that  bdieveih  and  is  baptized,  shall  be  saved,  but 
he  that  believeth  not  shall  be  damned.' 

John  3:5.'  Jesus  answered,  Verily,  verily,  I  say  unto  thee.  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he  cannot  enter  into  the  kingdom 
of  God.'— See  Also  Acts  8  :  12,  and  16;   14  :  15. 


250  GOVERNMENT  AND   DISCirLINE. 

Sec.  6.  It  is  recommended  to  tLe  church  council  to  keep  a  com- 
plete list  of  all  the  communing  members  of  the  church. 

Sec.  7.  If  any  member  of  the  church  council  should  conduct 
himself  in  a  manner  unworthy  of  his  ofSce,  he  may  be  accused 
before  the  council;  and  if  found  guilty,  his  case  shall  be  referred 
to  the  whole  church  for  decision. 

Sec.  8.  It  shall  be  the  duty  of  the  council  to  administer  the 
discipline  of  the  church,  on  all  those  whose  conduct  is  inconsistent 
with  their  Christian  profession,  or  who  entertain  fundamental 
errors.'  To  this  end  they  shall  have  power  to  cite  any  of  their 
church  members  to  appear  before  them  ;  and  to  endeavor  to  obtain 
other  witnesses  when  the  case  may  require  it.  It  shall  further  be 
the  duty  of  the  counci ,  when  any  member  offends,  first  privately 
to  admonish  him,  or,  if  necessary,  to  call  him  to  an  account;  and 
when  they  shall  deem  these  measures  ineffectual,  to  suspend  or 
excommunicate  him ;  that  is,  to  debar  him  from  the  privileges  of 
church-membership,  according  to  the  precepts  of  the  New  Testa- 
ment laid  down  in  this  Formula.  It  shall  also  be  their  duty  to 
restore^  those  subjects  of  suspension  or  excommunication,  to  all 
the  privileges  of  the  church,  who  shall  manifest  sincere  repent- 
ance. Every  act  of  excommunication  or  of  restoration  may  be 
published  to  the  church,  if  deemed  necessary  by  a  majority  of  the 
council. 

Sec.  9.  The  church-council  may  at  any  time  be  convened  by  the 
minister;  and  it  shall  be  his  duty  to  call  a  meeting  when  requested 
by  two  members  of  the  council,  or  by  one-fourth  of  the  electors 
of  the  church,  or  when  directed  by  the  Synod. 

Sec.  10.  It  shall  be  the  duty  of  the  church-council  to  watch 
over  the  religious  education  of  the  children  of  the  church,  and 

'  1  Cor.  5:7.'  Purge  out  therefore  the  old  leaven,  that  ye  may  be  a 
new  lump,  as  ye  are  unleavened. — 13.  Put  away  from  among  yourselves 
that  wicked  person.' 

^  2  Cor.  2:7.  'So  that  contrarywise,  ye  ought  rather  to  forgive  him, 
and  comfort  him,  lest  perhaps  such  a  one  should  be  swallowed  up  with 
overmuch  sorrow.' 

Gal.  6:1.'  Brethren,  if  a  man  be  overtaken  in  a  fault,  ye  who  are 
spiritual  restore  such  a  one  in  the  spirit  of  meekness ;  considering  thy- 
Bclf,  lest  thou  also  be  tempted.' 


OP   THE   CHURCH   COUNCIL.  251 

to  see  that  they  be  occasionally  collected,  for  the  purpose  of  being 
taught  the  Catechism  of  the  church,  and  instructed  in  the  duties 
and  principles  of  the  Christian  religion.  The  council  of  every 
church  shall  have  the  management  of  the  school-house  attached 
to  that  church,  and  shall  be  ex-officio  trustees  of  the  same.  They 
shall  endeavor  to  obtain  pious,  well  qualified  and  faith  fid  teachers, 
and  to  see  that  the  children  of  the  church,  as  far  as  practicable, 
attend  this  school,  and  that  they  be  there  also  taught  the  Cate- 
chism of  the  church,  and  iu  general  the  duties  of  religion.  In 
all  places  where  there  is  not  yet  a  school-house  attached  to  the 
church,  they  shall  encourage  the  people  and  endeavor  to  have  one 
erected.  And  no  person  shall  teach  in  any  of  our  congregational 
school-houses  without  the  permission  of  the  church-council. 

Sec.  11.  The  church-council  shall  keep  a  record  of  their  pro- 
ceedings, of  all  the  baptisms  and  marriages,  and  of  persons 
admitted  to  sacramental  communion ;  an  abstract  of  which  shall 
be  annually  sent  to  the  Synod  for  inspection. 

Sec.  12.  In  all  cases  of  appeal  from  the  decisions  of  the  church- 
council,  the  council  shall  take  no  further  measures  grounded  on 
their  decision  until  the  sentence  has  been  reviewed  by  the  Synod. 
But  if  the  decision  appealed  from  be  a  sentence  of  suspension  or 
excommunication,  it  shall  immediately  take  effect  and  continue  in 
force  until  reversed  by  the  Synod.  And  in  every  case  of  appeal, 
the  church-council  shall  send  a  detailed  and  correct  account  of 
their  proceeding  in  the  case,  and  of  the  charges  and  evidences  on 
both  sides. 

Sec.  13,  Any  vacant  congregation  also  may  send  a  delegate  to 
lay  its  concerns  before  the  Synod :  And  the  church-councils  of 
each  clerical  district  may  annually  send  to  the  Synod  as  many  lay 
delegates  as  there  are  ministers  present  at  the  Synod  from  said 
district. 


252  GOVERNMENT   AND   DISCIPLINE. 

CHAPTER  V. 

OF  CHURCH  MEMBERS. 

Sec.  1.  The  members  of  any  particular  church  are  all  those 
members  of  the  visible  (see  Chap.  11.  Sect.  1.)  church,  who  are 
associated  together  under  some  form  of  Christian  government  and 
discipline,  for  divine  worship  and  the  better  attainment  of  the 
objects  of  the  Christian  institution. 

Sec.  2.  Every  church  member  is  amenable  to  the  council,  and 
must  appear  before  them  when  cited,  and  submit  to  the  discipline 
of  the  church  regularly  administered.' 

Sec.  3.  It  is  the  duty  of  every  church  member  to  lead  a  Chris- 
tian life  :  that  is,  to  perform  all  the  duties  required  of  him  or  her 
in  Scripture.  Thus  it  is  the  duty  of  adults  to  perform  all  the 
Christian  duties,  not  to  neglect  the  public  worship  of  God;^  nor 
the  participation  of  the  Lord's  Supper''  whenever  an  opportunity 

'  1  Tit.  3 :  10.  'A  man  that  is  a  heretic  [aiptuxov,  a  schismatic),  after 
the  first  and  second  admonition,  neglect.' 

Matt.  18  :  15.  '  If  thy  brother  (fellow-Christian)  shall  trespass  against 
thee,  &c. — 17.  If  he  neglect  to  hear  them,  tell  it  to  the  church  ;  but  if 
he  neglect  to  hear  the  church,  let  him  be  unto  thee  as  a  heathen  man 
and  a  publican. — 18.  Verily  I  say  unto  you.  Whatsoever  ye  shall  bind  on 
earth,  shall  be  bound  in  heaven,  and  -whatsoever  ye  shall  loose  on  earth, 
shall  be  loosed  in  heaven,  (that  is,  whatever  act  of  discipline  ye  pass  on 
earth,  be  it  of  acquittal  or  condemnation,  in  accordance  with  these  prin- 
ciples, it  shall  be  ratified  in  heaven).' 

^  Heb.  10:  25.  '  Not  forsaking  the  assemhlinr/  of  ourselves  together,  as  the 
manner  of  some  is,  but  exhorting  one  another,'  &c. 

Col.  3:16.  '  Let  the  word  of  Christ  dwell  in  you  richly  in  all  wisdom  ; 
teaching  and  admonishing  one  another  in  psalms  and  hymns  and  spii'itual 
songs,  singing  with  grace  in  your  hearts  to  the  Lord.' 

Matt.  18:  20.  '  For  where  two  or  three  are  gathered  together  in  my 
name,  there  am  I  in  the  midst  of  them.' 

Acts  2  :  46.  'And  they,  continuing  daily  with  one  accord  in  the  temple, 
and  breaking  bread  from  house  to  house,  did  eat  their  meat  with  glad- 
ness and  singleness  of  heart, — 47.  Praising  God,  and  having  favor  with 
all  the  people.  And  the  Lord  added  to  the  church  daily  such  as  should 
be  saved.' — See  also  Psalm  84 :  2,  9,  11. 

'1  Cor.  11:24,25. 


OF   ELECTIONS.  253 

is  afforded.  It  is  the  duty  of  parents  to  educate  their  children  in 
the  nurture  and  admonition  of  the  Lord ;  to  teach  them  the  doc- 
trines of  the  church,  and  to  subject  them  to  the  ordinances  of  the 
same.'  And  when  young  members  reach  the  years  of  maturity, 
and  have  attained  the  natural  ability  to  partake  of  the  Lord's 
Supper  in  the  manner  commanded,  it  is  their  duty  to  be  worthy 
communicants  at  the  Lord's  table. 

Sec.  4.  Any  member  being  dissatisfied  with  the  decision  of  the 
church  council  relative  to  himself,  may  appeal  to  the  Synod.  But 
in  every  such  case,  the  applicant  shall  give  notice  to  the  church 
council  of  his  intention,  either  immediately,  or  within  two  weeks 
of  the  time  when  the  sentence  was  made  known  to  him ;  and  shall 
specify  to  them  the  reasons  of  his  dissatisfaction  and  the  ground 
of  his  appeal. 

Sec.  5.  It  is  recommended,  that  when  a  member  of  one  of  our 
churches  moves  into  the  bounds  of  another,  and  wishes  to  be  ad- 
mitted to  the  privileges  of  the  church,  he  shall  bring  with  him  a 
certificate  of  good  standing  from  his  former  pastor. 

Sec.  6.  It  is  recommended,  as  accordant  with  the  principles  of 
the  New  Testament,  that  the  members  of  the  church  ought  not  to 
prosecute  each  other  before  a  civil  tribunal,  until  they  have  first 
made  an  attempt  to  settle  their  point  of  difference  through  the 
mediation  of  their  Christian  brethren. 


CHAPTER  VI. 

OF  ELECTIONS. 

Sec.  1.  All  congregational  elections  must  be  published  by  the 
church  council  to  the  congregation  at  least  two  weeks  before  the 
election. 

'  Ephes.  6  :  4.  'And  ye  fathers,  provoke  not  your  children  to  wrath : 
but  bring  them  up  in  the  nurture  and  admonition  of  the  Lord.' 

2  Tim.  3:14.  '  But  continue  thou  in  the  things  -which  thou  hast  learned 
and  hast  been  assured  of,  knowing  of  whom  thou  hast  learned  them ; — 
15.  And  that  from  a  child  thou  hast  known  the  holy  Scriptures,  which 
are  able  to  make  thee  wise  unto  salvation,  through  faith  which  is  in  Christ 
Jesus.' 

22 


254  GOVERNMENT   AND   PTPCIPLINE. 

Sec.  2.  The  council  may  publish  a  congregational  meeting  for 
any  lawful  purpose  when  they  shall  deem  it  necessary,  and  they 
shall  be  compelled  so  to  do  when  required  by  one-third  of  the 
lawful  electors  of  the  church. 

Sec.  3.  The  electors  of  any  particular  church  in  our  connexion, 
are  all  those  who  are  in  full  communion  with  the  same,  who  sub- 
mit to  its  government  and  discipline  regularly  administered,  and 
who  contribute  according  to  their  ability  and  engagements  to  all 
its  necessary  expenditures. 

Sec.  4.  At  all  elections  for  Elders  or  Deacons,  no  person  may 
be  elected  to  either  of  said  offices  who  is  not  a  member  in  full 
communion  with  said  church. 

Sec.  5.  When  an  election  is  held  in  a  vacant  congregation  for 
a  pastor,  two-thirds  of  all  the  electors  shall  be  necessary  to  an 
election,  and  if  the  votes  were  not  unanimous,  it  is  recommended 
that  the  presiding  officer  shall  invite  the  minority  to  concur  in  the 
decision.  He  shall  give  the  members  a  certificate,  signed  by  him- 
self, of  the  election.  This  certificate,  with  a  statement  of  the 
support '  which  they  promise  him,  shall  be  a  legal  call  to  the 
pastor  therein  specified. 

Sec.  6.  At  elections  for  members  of  tbe  church  council,  the  ex- 
isting council  shall  nominate  twice  as  many  persons  as  are  to  be 
elected,  and  the  church  may  nominate  half  as  many  more,  from 
whom  the  officers  may  be  chosen. 

Sec.  7.  If  from  any  cause,  a  vacancy  occurs  in  the  council  in 
the  interval  between  the  stated  elections,  it  shall  be  filled  without 
delay  by  a  special  election,  and  the  person  thus  elected  shall  serve 
until  the  regular  expiration  of  the  time  of  the  member  in  whose 
place  he  was  elected. 

'  1  Tim.  5:8.'  But  if  any  provide  not  for  bis  own,  and  specially  for 
those  of  his  own  house,  he  hath  denied  the  faith,  and  is  worse  than  an 
infidel.' 

1  Cor.  9:14.  '  Even  so  hath  the  Lord  ordained,  that  they  who  preach 
the  gospel  should  live  of  the  gospel.' 

Luke  10:4.  'Carry  neither  purse,  nor  scrip,  nor  shoes. — 7.  And  in 
the  same  house  remain,  eating  and  drinking  such  things  as  they  give :  for 
the  laborer  is  worthy  of  his  hire.     Go  not  from  house  to  house.' 


PRAYER    MEETINGS.  255 

CHAPTER  VII. 

OP  PRAYER  MEETINGS,  ETC. 

Sec.  1.  As  Prayer  is  one  of  the  most  necessary  duties  of  a 
Christian,"  and  as  Prayer-meetings  have  been  of  the  utmost  im- 
portance and  usefulness,  it  is  therefore  most  earnestly  recommended 
,  to  the  different  churches  in  our  connexion,  to  establish  and  pro- 
mote them  among  our  members.  These  meetings  may  be  held  in 
the  church,  school-house,  or  in  private  houses.;  and  their  object  is 
the  spiritual  edification  of  the  persons  present;  but  the  utmost 
precaution  must  ever  be  observed,  that  God,  vrho  is  a  Spirit,  be 
worshipped  in  spirit  and  in  truth — that  they  be  characterized  by 
that  solemnity  and  decorum  which  ought  ever  to  attend  divine 
worship ;  and  that  no  disorder  be  tolerated,  or  any  thing  that  is 
calculated  to  interrupt  the  devotions  of  those  who  are  convened, 
or  prevent  their  giving  the  fullest  attention  to  him  who  is  engaged 
in  leading  the  meeting,  —  in  short,  that  according  to  the  injunc- 
tions of  the  Apostle,  all  things  be  done  "  decently  and  in  order." 

Sec.  2.  It  is  solemnly  recommended  to  all  church-members,  and 
more  especially  to  the  members  of  the  council,  to  make  daily  wor- 
ship in  their  family  a  sacred  duty.^ 

Sec.  3.  It  is  recommended  that  no  one  shall  be  permitted  in 

'  1  Thess.  5:  17.   'Pray  without  ceasing.' 

Luke  18  :  1.  'And  he  spake  a  parable  unto  them  to  this  end,  that  men 
ought  ahvays  to  pray  and  not  to  faint.' 

Col.  4:2.'  Continue  in  prayer,  and  watch  in  the  same  with  thanks- 
giving,' &c. 

*  Gal.  6  :  4.  'And  ye  fathers,  provoke  not  your  children  to  wrath ;  but 
bring  them  up  in  the  nurture  and  admonition  of  the  Lord.' 

Acts  10 :  24.  'And  the  mon-ow  after  they  (Peter  and  the  brethren) 
entered  into  Cesarea.  And  Cornelius  waited  for  them,  and  had  called 
together  his  kinsmen  and  near  friends.  —  33.  Immediately  therefore  I 
sent  to  thee:  and  thou  hast  well  done  that  thou  art  come.  Now  there- 
fore are  we  all  here  present  before  God,  to  hear  all  things  that  are  com- 
manded  thee  of  God.' 

Isa.  10  :  2.5.  '  Pour  out  thy  fury  upon  the  heathen  that  know  thee  net, 
and  upon  the  families  that  call  not  on  thy  name.' — See  Acts  2  :  14. 


256  GOVERNMENT  AND   DISCIPLINE. 

future  to  act  as  a  sponsor,  unless  he  or  she  be  in  full  communion 
with  the  Christian  church. 

Sec.  4.  It  is  expedient  that  no  person  be  permitted  to  preach  in 
any  of  the  churches  in  our  connexion,  except  by  consent  of  the 
pastor  and  council  of  said  church,  and  in  the  absence  of  the  pas- 
tor, by  permission  of  the  council. 


CHAPTER  VIII. 

OF  SYNODS. 

Sec.  1.  It  was  found  necessary  and  profitable  in  the  primitive 
church,  to  have  an  occasional  meeting  of  different  individual 
churches,  for  the  purpose  of  consultation  and  mutual  encourage- 
ment, in  preserving  their  purity  and  promoting  their  welfare.' 
This  apostolical  custom  is  retained  in  the  Lutheran  Church,  under 
the  name  of  Conference,  Synod  and  General  Synod. 

Sec.  2.  A  Synod  consists  of  all  the  ministers  and  licensed  can- 
didates, and  an  equal  number  of  lay-delegates,  within  a  certain 
district. 

'  Acts  15:2.  '  When  therefore  Paul  and  Barnabas  had  no  small  dissen- 
sion and  disputation  with  them,  they  determined  that  Paul  and  Barnabas, 
and  certain  other  of  them,  should  go  up  to  Jerusalem,  unto  the  apostles 
and  elders  (ministers),  about  this  question.  —  6.  And  the  apostles  and 
elders  (ministers)  came  together,  to  consider  of  this  matter. — 22.  Then 
pleased  it  the  apostles  and  elders  (ministers),  luith  the  ichole  church,  to 
send  chosen  men  of  their  own  company  to  Antioch,  with  Paul  and  Bar- 
nabas; namely,  Judas  sui-named  Barsabas,  and  Silas,  chief  among  the 
brethren :  —  23.  And  they  wrote  Jetteis  by  them  after  this  manner ;  The 
apostles  and  elders  (or  ininisters)  and  brethren,  send  greeting  unto  the  breth- 
ren which  are  of  the  Gentiles  in  Antioch,  and  Syria,  and  Cilicia,'  &c. — 
See  the  whole  chapter. 

Acts  21 :  15.  'And  after  those  days  we  took  up  our  carriages  (packed 
up  our  baggage),  and  went  up  to  Jerusalem.  —  IG.  There  went  with  us 
also  certain  of  the  disciples  of  Cesarea,  and  brought  with  them  one  jMna- 
son  of  Cyprus,  an  old  disciple,  with  whom  we  should  lodge. — 17.  And 
when  we  were  come  to  Jerusalem,  the  brethren  received  us  gladly. — 18. 
And  the  day  following  Paul  went  in  with  us  unto  James:  and  the  elders 
(ministers)  were  present.' 


SYNODS.  257 

Sec.  3.  The  number  of  lay-votes  can  never  exceed  that  of  the 
ordained  clergymen  and  licentiates;  and  if  a  lay-delegate  be  pre- 
sent from  a  district  from  which  there  is  no  minister  present  in  the 
Synod,  he  shall  have  a  seat  and  the  liberty  of  speech,  but  no  vote. 

Sec.  4.  It  shall  be  the  duty  of  each  Synod,  to  see  that  the 
rules  of  government  and  discipline  prescribed  in  this  Formula,  are 
observed  by  all  the  congregations  and  ministers  within  their 
bounds,  to  receive  appeals  from  decisions  of  church-councils,  and 
of  Special  Conferences  when  regularly  brought  before  them,  and 
review  and  reverse  or  confirm  the  decisions  to  which  they  refer; 
to  examine  and  decide  on  all  charges  against  ministers  and  licen- 
tiates, that  of  heterodoxy  alone  excepted ;  to  form  and  change 
ministerial  districts ;  to  attend  to  any  business  relating  to  their 
churches,  which  is  regularly  brought  before  them;  to  provide  sup- 
plies for  destitute  congregations,  and  to  devise  and  execute  all 
suitable  measures  for  the  promotion  of  piety  and  the  general  pros- 
perity of  the  church,  not  otherwise  disposed  of  in  this  Formula. 

Sec.  5.  To  this  end  the  Synod  and  Ministerium  shall  have  power 
to  cite  any  church-members  within  their  bounds  to  appear  before 
them ;  and  to  endeavor  to  obtain  other  witnesses,  when  the  case 
may  require  it. 

Sec.  6.  If  any  congregation,  hitherto  in  connection  with  a 
Synod,  should  refuse  to  observe  the  resolutions  of  said  Synod,  or 
the  provisions  of  this  Formula,  it  shall  be  excluded  from  connexion 
with  said  Synod  during  the  time  of  its  refusal ;  nor  shall  any  other 
Synod,  nor  any  Lutheran  minister  or  licentiate,  take  charge  of  it 
without  special  permission  of  the  President.  Provided,  however, 
that  if  the  charter  of  an  incorporated  congregation  be  at  variance 
with  any  articles  of  this  Formula,  said  charter  shall  have  prece- 
dence of  those  articles  with  which  it  is  in  conflict. 

Sec.  7.  Any  congregation  may  become  connected  with  the 
Synod  within  whose  bounds  it  is  situated,  by  acceding  to  the  pro- 
visions of  this  Formula,  and  making  some  annual  contribution 
towards  defraying  the  necessary  expenses  of  said  Synod.  For 
this  purpose  an  annual  collection  ought  to  be  held  in  each  congre- 
gation. 

22* 


258  GOVERNMENT   AND   DISCIPLINE. 

Sec.  8.  At  least  one  meeting  of  each  Synod  shall  be  held  every 
year,  at  such  time  and  place  as  may  have  been  determined  on. 

Sec.  9.  No  minister  or  licentiate  shall  be  absent  from  the  meet- 
ing of  the  Synod  without  the  most  urgent  necessity.  In  case  of 
his  absence,  he  shall,  if  possible,  send  to  the  Synod  a  written 
apology,  for  his  absence.  Voluntary  ministerial  engagements  shall 
not  be  regarded  as  a  sufficient  excuse.  Any  minister  or  licentiate 
violating  the  provisions  of  this  section,  shall  be  called  to  account 
by  the  President  at  the  next  meeting. 

Sec.  10.  These  written  apologies,  as  well  as  all  other  letters 
and  papers  intended  for  the  Synod  or  Ministerium,  ought  to  be 
addressed  to  the  President. 

Sec.  11.  The  minister  of  the  place  in  which  the  Synod  is  held, 
with  the  church-council,  shall  endeavor  to  provide  for  the  enter- 
tainment of  the  ministers,  candidates  and  lay-delegates,  by  Chris- 
tian friends. 

Sec.  12.  All  the  members  of  the  Synod  shall  endeavor  to  as- 
semble on  the  evening  preceding  the  day  appointed. 

Sec.  13.  Divine  worship  shall  be  celebrated,  during  the  meeting 
of  the  Synod,  as  often  as  may  be  convenient,  and  consistent  with 
the  business  of  the  Synod. 

Sec.  14.  Ministers  in  good  standing  in  other  Synods,  or  in  any 
sister  churches,  who  may  happen  to  be  present,  or  who  appear  as 
delegates  from  said  bodies,  may  be  received  as  advisory  members, 
but  cannot  vote  in  any  decisions  of  the  Synod. 


CHAPTER   IX. 

OFFICERS  OF  THE  SYNOD. 

Sec.  1.  The  officers  of  each  Synod  shall  be  a  President,  Secre- 
tary and  Treasurer,  who  are  also  the  officers  of  the  Ministerium. 

Sec.  2.  All  these  officers  are  annually  chosen  by  ballot,  from 
among  the  ordained  ministers  regularly  belonging  to  the  Synod, 
by  a  majority  of  the  votes  of  the  ministers,  licentiates  and  lay- 
delegates  present.  The  same  persons  shall  not  be  eligible  for 
more  than  three  successive  years. 


OFFICERS   OF   THE   SYNOD.  259 


PRESIDENT. 

Sec.  3.  The  President  shall  deliver  a  Synodical  discourse  at  the 
meeting  of  every  Synod  :  and  he  shall,  in  connexion  with  the 
pastor  of  the  place,  appoint  the  other  individuals  Vfho  are  to  preach 
during  the  session. 

Sec.  4.  He  shall  at  the  beginning  of  every  Synod,  make  a 
written  report  of  all  the  official  business  transacted  and  letters 
received  by  him  since  the  last  meeting,  and  of  all  the  important 
events  which  have  occurred  relating  to  his  Synod,  and  may  recom- 
mend for  their  consideration  any  measures,  which  he  may  deem 
necessary  or  calculated  to  promote  the  cause  of  God.  This  report 
shall  be  laid  on  the  table,  and  dealt  with  as  with  all  other  papers 
coming  before  the  body. 

Sec.  5.  He  presides  at  all  the  meetings  of  the  Synod  and 
Ministerium. 

Sec.  6.  The  President  has  a  right  to  take  part  in  the  discus- 
sions as  well  as  any  other  member.  When  the  house  is  equally 
divided  on  any  question,  he  has  the  casting  vote.  In  all  other 
cases  he  has  no  suffrage,  except  when  an  election  is  made  by  ballot, 
and  then  he  has  not  the  casting  vote. 

Sec.  7.  The  President  shall  preserve  order,  not  suffer  more  than 
one  member  to  speak  at  a  time,  secure  to  each  person  liberty  to 
speak  without  interruption  from  others,  and  shall  prevent  a  speaker 
from  deviating  from  the  subject  before  the  house. 

Sec.  8.  The  President  shall  take  care  that  each  subject  be  duly 
considered  before  a  decision  be  made.  He  shall  distinctly  rehearse 
each  motion,  when  no  one  has  any  further  observations  to  offer, 
and  take  the  votes  of  the  house  on  the  same. 

Sec.  9.  When  the  votes  are  called  for,  they  are  to  be  given 
simply  by  Yea  and  Nay,  and  no  further  observations  are  then 
admissible. 

Sec.  10.  The  President  has  the  appointment  of  all  committees 
which  are  not  to  be  elected  by  ballot,  or  otherwise :  and  every 
motion  for  the  formation  of  a  committee  shall  specify  in  what  way 
it  is  to  be  formed. 

Sec.  11.  It  is  an  important  part  of  his  duty  to  give  counsel  to 
every  member  of  the  synod  when  he  deems  it  expedient,  and  par- 


260  GOVERNMENT   AND   DISCII'LINE. 

ticularly  to  admonish  and  advise  every  erring  brother.  If  accusa- 
tion has  been  lodged  against  any  member  of  this  body  according 
to  Ch.  III.  Sec.  5,  or  if  he  has  reason  to  believe  that  any  minister 
or  licentiate  is  living  in  any  material  violation  of  the  rules  of  this 
Formula,  it  shall  be  his  duty  to  call,  upon  the  individual  to  relieve 
his  character  from  said  imputation,  before  the  Synod  or  Ministe- 
rium. 

Sec.  12.  Should  the  President  remove  from  the  limits  of  the 
Synod,  or  depart  this  life,  then  the  Secretary  shall  succeed  him, 
and  discharge  the  duties  of  the  President,  until  the  next  Synod. 

SECRETARY. 

Sec.  13.  The  Secretary  shall  keep  a  faithful  and  accurate 
account  of  all  the  proceedings  of  the  Synod  and  Ministerium ; 
carefully  preserve  all  the  papers,  the  seal,  &c.,  of  the  Synod, 
subject  to  their  direction,  and  shall  do  all  the  official  writing  of  the 
Synod  not  otherwise  provided  for. 

Sec.  14.  He  shall  give  notice  (either  by  circular  or  in  the 
public  papers,  as  each  Synod  may  direct,)  to  each  minister  and 
licentiate  belonging  to  the  Synod,  of  the  time  and  place  of  the 
synodial  meeting,  at  least  si.x  weeks  previous  to  the  time  appointed. 

Sec.  15.  He  is  to  keep  a  register  of  the  names  of  all  the  minis- 
ters and  licensed  candidates,  arranged  according  to  their  age  in 
office,  and  also  of  the  congregations,  whether  vacant  or  not,  con- 
nected with  the  Synod. 

Sec.  16.  If  the  accumulation  of  business  should  render  it  neces- 
sary, the  President  may  appoint  an  assistant  Secretaiy,  whose 
office  shall  expire  at  the  close  of  the  meeting  of  the  Synod. 

Sec.  17.  If  in  the  recess  of  the  Synod,  the  Secretary  should 
remove  into  the  bound  of  another  Synod,  or  should  depart  this 
life,  the  President  shall  require  the  Archives,  the  seal,  and  all 
other  property  of  the  Synod,  to  be  delivered  to  him,  and  shall 
retain  the  charge  of  them  until  the  next  session  of  the  Synod, 
when  he  shall  appoint  a  Secretary  pro  tem. 

Sec.  18.  Unless  the  Archives  are  otherwise  disposed  of  by  the 
Synod,  they  shall  be  in  the  charge  and  custody  of  the  Secretary. 
Any  minister  or  delegate  of  a  congregation  connected  with  said 


OTHER   MEMBERS   OF   A   SYNOD  261 

Synod  shall  have  free  access  to  them ;  but  no  part  of  them  shall 
be  allowed  to  be  taken  away  or  destroyed. 

TREASURER. 

Sec.  19.  The  Treasurer  shall  take  charge  of  all  the  moneys 
belonging  to  the  Synod,  and  shall  keep  them  subject  to  its  order. 
He  shall  keep,  and  present  at  each  annual  meeting,  a  detailed  and 
faithful  account  of  the  state  of  the  Treasury. 

Sec.  20.  Should  the  Treasurer,  during  the  recess  of  the  Synod, 
remove  out  of  the  bounds  of  the  Synod,  or  be  removed  by  death, 
the  President  shall  have  all  the  moneys,  certificates,  bonds,  and 
documents  belonging  to  the  Synod,  delivered  into  his  hands,  and 
shall  have  the  charge  of  them  until  the  next  Synodical  session. 


CHAPTER  X. 

OTHER  MEMBERS  OF  A  SYNOD. 

Sec.  1.  It  is  the  duty  of  every  ordained  minister,  licentiate  and 
lay  delegate  of  every  Synod,  not  only  to  observe  the  provisions 
of  this  Constitution  himself;  but  also,  as  far  as  is  in  his  power, 
see  that  it  is  obeyed  by  all  connected  with  it. 

ORDAINED    MINISTERS   AND   LICENTIATES    OR   CANDIDATES. 

Sec.  2.  It  is  recommended  to  every  ordained  minister  and 
licentiate,  to  aid  in  circulating  among  the  members  of  his  charge, 
the  books  proposed  by  the  Synod  and  General  Synod  for  use. 

Sec.  3.  No  minister  or  licentiate  shall  interfere  with  the  con- 
gregations of  another,  by  preaching  or  performing  other  ministe- 
rial duties  in  them,  except  by  his  request  or  consent,  if  present ; 
nor  in  his  absence,  if  he  have  reason  to  think  that  any  evil  would 
result  to  said  church. 

Sec.  4.  Any  minister  or  licentiate  in  good  standing,  who  re- 
moves from  the  bounds  of  one  Synod  into  those  of  another,  shall, 
on  application  to  the  President,  receive  a  certificate  under  his  sig- 
nature, of  his  honorable  dismission ;  and  such  a  certificate  shall 


262  CrOVERNMENT   AND   DISCIPLINE. 

be  required  by  the  Synod  iuto  which  he  removes,  when  he  applies 
for  admission  into  it. 

Sec.  5.  Every  ordained  minister  has  the  right  to  leave  his 
charge  and  remove  to  another  whenever  he  believes  it  his  duty  to 
do  so ;  yet  he  must  give  the  President  timely  notice  of  his  intended 
removal. 

Sec.  6.  A  licensed  candidate  shall  have  liberty  to  visit  vacant 
congregations,  either  upon  receiving  an  invitation  from  them,  or 
upon  the  advice  of  the  Synod  or  President. 

Sec.  7.  After  a  licentiate  has  a  stated  charge,  he  shall  be  re- 
stricted to  it,  and  shall  not  resign  it  without  the  consent  of  the 
Ministerium,  or,  in  its  recess,  of  the  President. 

Sec.  8.  A  licentiate  has  power  to  perform  all  the  ministerial 
functions  during  the  time  specified  in  his  license. 

Sec.  9.  In  addition  to  the  obligation  of  ministers  specified  in 
Chap.  III.  Sec.  1,  it  is  the  duty  of  licentiates  particularly  to 
devote  all  their  leisure  time  to  their  personal  improvement  in 
knowledge  and  grace,  to  receive  counsel  from  the  President,  and 
to  apply  to  him  for  advice  in  cases  of  difficulty. 

Sec.  10.  Every  licentiate  must  keep  a  general  journal  of  his 
ministerial  acts,  which,  with  a  few  sermons  of  his  own  composi- 
tion, he  must  deliver,  or  send  annually  for  the  inspection  of  the 
Ministerium. 

LAY  DELEGATES. 

Sec.  11.  Each  lay  delegate,  entitled  to  a  seat  by  this  Constitu- 
tion, shall  have  equal  rights  with  the  ministers  in  all  business 
belonging  to  the  Synod ;  that  is,  may  take  part  in  the  debates, 
offer  resolutions,  and  vote  on  all  Synodical  questions. 


CHAPTER  XI. 

ORDER  OF  BUSINESS. 

It  is  recommended  that  the  transactions  of  the  Synod  be  con- 
ducted as  follows : — 

1.  At  the  time  appointed  for  the  meeting,  the  members  present 


ORDER   OF   BUSINESS.  263 

shall  assemble,  and  if  four  ordained  ministers  and  two  lay  dele- 
gates be  present,  tbey  shall  constitute  a  quorum. 

2.  The  President  shall  open  the  first  session  by  a  prayer,  after 
the  brethren  have  unitedly  sung  an  hymn.  And  every  session  of 
the  Synod  and  Ministerium  shall  be  opened  and  closed  with 
prayer.  In  the  absence  of  the  President,  the  first  prayer  shall  be 
made  by  the  Secretary,  and  if  he  also  be  absent,  by  one  of  the 
elder  ministers  present. 

3.  After  prayer,  the  Secretary  shall  call  the  names  of  all  the 
ordained  ministers  and  licentiates  belonging  to  the  Syntjd,  and 
note  the  absentees. 

4.  The  lay  delegates  shall  then  exhibit  the  certificates  of  their 
appointment,  and  their  names  be  registered  by  the  Secretary  as 
members  of  the  Synod. 

5.  The  President  shall  make  his  report  (Chap.  IX.  Sec.  4.)  as 
the  last  ofiicial  act  of  his  ofiice,  and  then  inform  the  members, 
that 

6.  The  election  of  officers  for  the  ensuing  year  is  now  to  be 
attended  to. 

7.  Admission  of  delegates  or  ministers  from  other  ecclesiastical 
bodies :  according  to  Chap.  VIII.  Sec.  14. 

8.  The  minutes  of  the  last  Synod  may  be  read. 

9.  All  papers  intended  for  the  Synod  or  Ministerium  are  to  be 
handed  in,  and  verbal  notice  may  be  given  of  any  important  busi- 
ness intended  to  be  brought  before  the  Synod. 

10.  The  Secretary  shall  then  number  the  papers  as  arranged  by 
the  President,  after  which  they  shall  be  taken  up  and  discussed 
before  the  whole  house  in  numerical  order,  or  be  first  referred  to 
committees,  as  the  house  may  direct.  The  reports  of  Committees 
may  be  heard  and  acted  on  at  any  time,  and  the  intervals  filled  up 
by  the  succeeding  items. 

11.  Each  minister  shall  be  called  on  by  the  Secretary  for  the 
record  of  persons  baptized  and  confirmed,  as  well  as  of  the  regular 
communing  members  belonging  to  his  churches  (Chap.  IV.  Sec. 
11)  as  also  of  the  number  of  schools. 

12.  The  Treasurer's  account  shall  be  heard. 

13.  The  number  of  vacant  congregations  be  inquired  into  and 
provisions  made  for  thera. 


264  GOVERNMENT  AND  DISCIPLINE. 

14.  Promiscuous  business. 

15.  Election  of  delegates  to  the  General  Synod,  or  to  other 
ecclesiastical  bodies,  and  of  Directers  of  the  Theological  Seminary 
at . 

16.  Choice  of  the  time  and  place  for  the  next  meeting  of  Synod. 

17.  Dissolution  of  the  Synod,  and  annunciation  of  the  time  of 
the  ministerial  session. 

18.  Should  the  President  or  Secretary  be  absent  at  the  proper 
time  for  opening  a  session,  the  members  present  may  elect  others 
pro  tenfpore. 


CHAPTER  XII. 

PROCESS  AGAINST  A  MINISTER. 

Sec.  1.  As  the  honor  and  success  of  the  gospel  depend  very 
much  on  the  character  of  its  ministers,  every  Synod  ought  to 
guard  with  the  utmost  care  and  impartiality  the  conduct  of  its 
members. 

Sec.  2.  All  Christians  should  be  very  cautious  in  giving  credit 
or  circulation  to  an  ill  report  of  any  man,  and  especially  of  a 
minister  of  the  gospel ;  if  any  man  knows  a  minister  to  be  guilty 
of  a  private  censurable  fault,  he  should  warn  him  in  private.  If 
this  prove  fruitless,  he  should  apply  to  the  church  council,  who 
shall  proceed  as  specified  in  Chap.  III.  Sec.  5. 

Sec.  3.  If  accusation  be  lodged,  according  to  Chapter  III.  Sec. 
5,  with  the  President,  within  four  months  of  the  time  of  the  next 
Synodical  meeting,  he  shall  defer  the  matter  to  said  meeting;  yet 
if  the  charge  be  one  of  drunkenness,  lewdness,  circulating  funda- 
mental errors  in  doctrine,  or  a  higher  crime,  he  shall  immediately 
direct  the  accused  to  suspend  all  his  ministerial  duties  until  his 
case  is  decided.  If  such  accusation  is  lodged  with  the  President 
at  an  earlier  date,  he  shall,  if  the  charge  be  one  of  drunkenness, 
lewdness,  circulating  fundamental  error  in  doctrine,  or  of  higher 
crime,  immediately  give  notice  to  all  the  members  of  the  Confer- 
ence district  to  which  the  accused  belongs,  to  meet  without  delay 


PROCESS  AGAINST   A   MINISTER.  265 

at  a  suitable  place,  and  institute  a  formal  investigation  of  the  case, 
according  to  the  principles  of  this  Formula.  The  Chairman  of 
said  Conference  district  shall  immediately  fix  the  time  and  place 
of  the  meeting,  and  give  at  least  fifteen  days'  notice  of  the  same 
to  each  minister  in  the  district,  and  also  to  the  parties  concerned. 

Sec.  4.  If  the  Synod  is  not  divided  into  Conference  Districts, 
the  President  shall  appoint  a  Committee  of  three  ordained  minis- 
ters, shall  fix  the  time  and  place  of  their  meeting,  and  give  all  the 
notices  as  above  required  of  the  Chairman  of  the  Conference 
District. 

Sec.  5.  Any  three  members  of  the  Conference  or  of  the  Com- 
mittee above  named,  shall  have  power  to  proceed  and  hold  a  fair 
and  impartial  investigation  of  the  case,  and  to  take  all  such  mea- 
sures as  may  be  just  and  necessary  to  determine  the  guilt  or  inno- 
cence of  the  accused. 

Sec.  6.  If  the  accused  confess,  and  the  matter  be  base  and  fla- 
gitious, such  as  drunkenness,  lewdness,  circulating  fundamental 
error  in  doctrine,  or  a  higher  crime,  however  penitent  he  may  be, 
he  must  immediately  be  suspended  from  the  exercise  of  his  office, 
and  if  thought  expedient,  a  time  be  appointed  for  him  publicly 
to  confess  to  the  congregation  and  the  world  his  guilt  and  peni- 
tence. 

Sec.  7.  If  a  minister  accused  of  atrocious  crimes,  being  duly 
notified,  refuse  to  attend  the  investigation,  he  shall  still  be  imme- 
diately suspended  from  office. 

Sec.  8.  If  the  accused  deny  the  charge,  and  yet  on  examination 
of  the  evidence  is  found  guilty;  the  Conference  or  Committee 
shall  nevertheless  proceed  to  pass  sentence  on  him. 

Sec.  9.  The  highest  punishment  which  can  be  inflicted  by  a 
Special  Conference  or  Committee  appointed  as  above  specified,  is 
suspension  from  clerical  functions ;  and  this  sentence  is  to  be  re- 
ported to  the  next  meeting  of  the  Synod,  and  remains  in  force 
until  reversed  by  the  Synod  or  Ministerium,  as  the  case  may  be. 

Sec.  10.  Any  minister  intending  to  appeal  from  the  decision  of 
a  Conference  or  Committee,  shall  give  notice  of  it  to  his  accusers 
within  three  weeks  of  the  time  when  the  decision  was  made ;  that 
both  parties  may  be  prepared  for  a  new  trial. 

Sec.  11.  Special  Conferences  not  especially  convened  for  the 
23 


200  GOVERNMENT    AND   DISCIPLINE. 

purpose,  may  attend  to  any  charges  of  importance  against  a  min- 
ister within  their  bounds,  if  all  the  parties  concerned  are  prepared 
and  willing  to  proceed. 

Sec.  12.  If  at  any  time  accusation  be  lodged  with  the  Presi- 
dent, according  to  Chap.  III.  Sec.  5,  for  a  less  crime  than  those 
above  specified,  Sec.  3,  he  shall  take  no  other  steps  in  the  case 
than  to  write  a  letter  to  the  accused  and  accusers,  exhorting  them 
to  mutual  forbearance,  and  referring  them  to  the  next  Synod. 

Sec.  13.  If  accusation  against  a  minister  be  made  immediately 
to  the  Synod,  and  the  Synod  believe  themselves  in  possession  of 
all  the  evidence  necessary  to  a  just  decision,  the  case  may  be  im- 
mediately examined  and  sentence  passed.  But  if  the  necessary 
evidence  be  not  before  them,  and  the  crime  be  such  as  is  specified 
in  Sec.  3,  they  shall  appoint  a  meeting  of  the  Conference  to  which 
the  accused  belongs,  or,  if  there  be  no  Conference  District,  of  a 
Committee,  who  shall  proceed  as  above  specified. 

Sec.  14.  If  a  minister  be  found  guilty  of  drunkenness,  funda- 
mental heresy,  lewdness  or  higher  crimes,  his  sentence  of  suspen- 
sion shall  not  be  removed  until  after  some  time  of  penitent,  humble 
and  edifying  conduct.  And  he  cannot  be  restored  by  any  judica- 
tory but  the  Synod,  or  by  the  Ministerium,  if  his  case  was  one  of 
fundamental  heresy. 

Sec.  15.  If  the  common  report  of  a  minister's  guilt  of  any  of 
the  charges  above  specified,  be  such  as  seriously  to  injure  the 
cause  of  religion,  and  his  own  churches  do  not  proceed  against 
him,  it  should  be  the  duty  of  any  other  minister  or  layman,  having 
obtained  two  other  signatures  of  credible  men,  to  report  the  case 
to  the  President. 


CHAPTER  XIII. 

VACANT  CONGKEGATIONS. 

Sec.  1.  Vacant  congregations  which  cannot  be  immediately 
supplied  with  a  uiinister,  are  advised  to  assemble  on  the  Lord's 
day,  to  elect  some  member  of  the  church,  of  suitable  capacities 


MISSIONS — SPECIAL   CONFERENCES.  267 

and  character,  to  conduct  the  exercises,  and  engage  in  the  worship 
of  God,  as  recommended  in  Chap.  VII.  Sec.  1. 

Sec.  2.  It  is  also  recommended,  that  at  these  meetings  a  por- 
tion of  the  Scriptures,  of  the  prayers  contained  in  the  Liturgy,  of 
some  selected  sermon,  such  as  are  approved  by  the  President  of 
the  Synod,  be  read. 


CHAPTER  XIV. 

OF  MISSIONS. 

As  the  blessed  Saviour  left  to  his  followers  the  command  :  '  Go 
ye  and  make  disciples  of  all  nations,  baptizing  them  in  the  name 
of  the  Father,  of  the  Son  and  the  Holy  Ghost,  and  teaching  them  to 
observe  all  things  whatsoever  I  have  commanded  you  j' '  the 
Synods  shall  regard  it  as  a  sacred  duty  to  adopt,  from  time  to 
time,  such  measures  as  they  may  deem  best  calculated  to  execute 
this  solemn  injunction. 


CHAPTER  XV. 

ELECTION  OF  DELEGATES  AND  DIRECTORS. 

The  election  of  Delegates  to  the  General  Synod  and  of  Direc- 
tors of  the  Theological  Seminary,  shall  always  be  held  by  ballot, 
and  a  licensed  candidate  shall  not  be  eligible  to  either  of  these 
offices. 

CHAPTER  XVI. 

SPECIAL    CONFERENCES. 

Sec.  1.  It  is  earnestly  recommended  that  each  Synod  divide 
itself  into  two  or  more  districts,  for  the  purpose  of  holding  Special 
Conferences;  which  may  be  held  either  on  a  week-day  or  Sabbath. 

'  Matt.  28  :  19,  20. 


268  GOVERNMENT   AND   DISCirLINE. 

Sec.  2.  It  is  desirable,  where  ministers  do  not  live  too  far 
apart,  that  at  least  two  Conferences  should  be  held  annually  in 
each  district.  They  ought  to  last  two  days,  and  the  chief  business 
to  be  performed  at  them  is  to  awaken  and  convert  sinners,  and  to 
edify  believers  by  close  practical  preaching  of  the  gospel. 

Sec.  3.  The  state  of  religion  in  the  churches  of  the  district 
ought  to  be  inquired  into,  and  at  least  an  hour  be  spent  by  the 
Conference  alone  in  conversation  on  subjects  relating  to  pastoral 
experience. 

Sec.  4.  These  districts  ought  to  contain  between  five  and  ten 
ministers,  and  when  the  number  becomes  greater,  a  new  district 
ought  to  be  formed. 

Sec.  5.  These  Conferences  ought  to  be  held  alternately,  in 
some  congregation  of  each  minister  and  licentiate  belonging  to 
the  district. 

Sec.  6.  Special  Conferences  may  examine  into  any  business  of 
congregations,  which  is  regularly  referred  to  them,  and  give  their 
advice;  but  no  Conference  shall,  under  any  pretext  whatever, 
perform  any  business,  connected  with  the  licensure  or  ordination 
of  candidates  for  the  ministry. 

Sec.  7.  Lay  delegates  may  also  be  sent  to  these  Conferences, 
under  the  same  regulations  as  to  Synods,  if  it  is  thought  advisable 
by  the  Synod. 


CHAPTEE  XVII. 

MINISTERIAL    SESSION, 

Sec.  1.  The  clergy  shall  then  hold  a  meeting  consisting  exclu- 
sively of  Scripture  elders,  that  is,  preachers,'  for  the  purpose  of 
attending  to  those  duties  which  Christ  and  his  apostles  enjoined 

'  Acts  20  :  17.  'And  from  Miletus  he  sent  to  Epliesus,  and  called  the 
elders  (ministers)  of  the  church.  —  28.  Take  heed  therefore  unto  your- 
selves, and  to  all  the  flock  over  which  the  Holy  Ghost  hath  made  you 
overseers  (cniaKoit«s,  bishops,  Luther,  Bischofe),  to  feed  the  church  of  God, 
which  he  hath  purchased  with  his  own  blood.' 


MINISTERIAL    SESSION.  2R9 

upon  them  alone,  viz.,  Examination,  Licensure,  and  Ordination 
of  candidates  for  the  ministry.  This  meeting  is  called  the  Minis- 
terium  or  Presbytery; '  by  which,  in  Scripture,  is  meant  ministers 
alone. 

Sec.  2.  Licensed  candidates  may  be  present  at  the  Ministerial 
meeting,  unless  requested  to  withdraw,  and  may  take  part  in  dis- 
cussions, but  have  no  vote. 

Sec.  3.  The  Ministerium  shall  also  be  the  proper  body,  by 
whom  all  charges  of  heresy  against  a  minister  are  to  be  examined 
and  decided :  as  also  all  appeals  from  the  decision  of  a  church- 
council  on  a  charge  of  heresy  against  a  layman,  or  from  the  de- 
cision of  a  Special  Conference  on  a  similar  charge  against  a 
minister. 

Sec.  4.  When  ordained  ministers  of  other  religious  denomina- 
tions make  application  for  admission  into  connexion  with  a  Synod, 
the  Ministerium  shall  be  the  body  to  decide  on  the  case. 

Sec.  5.  A  majority  of  two-thirds  of  the  ordained  ministers 
shall  be  required,  either  for  the  licensure  of  an  applicant  as  well 
as  the  renewal  of  his  license,  or  the  ordination  of  a  licensed  can- 
didate, or  the  admission  of  an  ordained  minister  of  another 
denomination. 

Sec.  6.  No  minister  or  licentiate,  coming  from  a  Foreign 
Country,  shall  be  received  as  a  member  of  any  Synod,  until  after 
a  residence  of  two  years  in  this  country,  and  unexceptionable  de- 
portment during  that  time.  Excepting  only,  that  if  an  ordained 
minister  comes  well  recommended  for  piety  and  learning,  by  a 
Consistorium,  or  a  number  of  individuals  known  to  the  Ministe- 
rium as  orthodox  and  evangelical ;  and  if  the  Ministerium  believe 
they  can  safely  confide  in  the  testimonials,  they  may  receive  him 
for  twelve  months,  after  which  the  vote  for  his  permanent  recep- 
tion as  a  regular  member  shall  be  taken,  and  the  case  decided 
according  to  Section  5. 

Sec.  7.  All  business  not  specifically  entrusted  to  the  Ministerium 
in  this  Formula,  shall  belong  to  the  Synod. 

'  1  Tim.  4:14.  '  Neglect  not  the  gift  that  is  in  thee,  which  was  given 
thee  by  prophesy  (or  in  accordance  with  a  prophetic  or  inspired  im- 
pulse), with  the  laying  on  of  the  hands  of  the  presbytery  (n-pro/iurripiy,  the 
eldership,  that  is,  the  ministry).' 


270  GOVERNMENT   AND   DISCIPLINE. 

Sec.  8.  The  order  of  business  in  the  Ministerium  may  be  as 
follows  : 

1.  After  the  session  has  been  opened  with  prayer,  the  President 
shall  communicate  any  business  which  he  may  have  to  report  or 
propose. 

2.  The  licentiates  shall  hand  in  their  licences,  sermons,  and 
journals,  which  ought,  if  possible,  to  be  read  by  the  licentiate 
before  the  whole  body.  If  want  of  time  renders  this  inconve- 
nient. Committees  ought  then  to  be  appointed  to  examine  and 
report  on  them. 

3.  Applicants  for  licensure  are  examined. 

4.  After  the  examination  of  the  applicants  and  of  the  sermons 
and  journals  of  licentiates,  the  applicants  and  licentiates  may  be 
desired  to  withdraw,  and  the  question  of  their  licensure  and  re- 
newal of  license  or  ordination,  be  discussed  and  decided. 

5.  The  licensure  and  ordination  may  be  performed  either  in 
the  Ministerium,  or  at  an  appointed  hour,  before  a  promiscuous 
assembly. 

6.  Promiscuous  matters  relative  to  ministerial  business  may 
then  be  attended  to. 

7.  Some  time  then  shall  be  spent  in  conversation  on  pastoral 
experience. 

8.  The  session  closed  as  directed  Chap.  XII.,  Sec.  2. 


CHAPTER  XVIII. 

EXAMINATION  AND  LICENSURE  OF  CANDIDATES. 

Sec.  1.  The  examination  shall  be  conducted  by  an  Examining 
Committee  of  two  or  more  ordained  ministers,  appointed  for  the 
purpose,  at  the  meeting  of  the  previous  year,  or  by  a  Committee 
appointed  at  the  time.  As  these  examinations  may  be  highly  in- 
teresting and  useful  to  the  whole  Ministerium,  and  will  be  more 
faithfully  performed  if  public,  it  is  earnestly  recommended  that 
they  be  performed  before  the  whole  body. 


EXAMINATION   AND   LICENSURE   OF   CANDIDATES.         271 

Sec.  2.  After  the  examination  by  the  Committee  is  ended, 
every  member  of  the  Ministerium  has  the  right  to  ask  the  appli- 
cant any  additional  questions. 

Sec.  3.  The  examination  shall  embrace,  at  least,  the  following 
subjects,  viz. :  Personal  piety  and  the  motives  of  the  applicant  for 
seeking  the  holy  oflBce,  the  Greek  and  Hebrew  Scriptures,  the 
Evidences  of  Christianity,  Natural  and  Revealed  Theology,  Church 
History,  Pastoral  Theology,  the  rules  of  Sermonizing,  and  Church 
Government. 

Sec.  4.  No  Ministerium  shall,  in  any  case  whatever,  license  an 
individual  whom  they  do  not  believe  to  be  hopefully  pious.  Nor 
shall  any  applicant,  extraordinary  cases  excepted,  be  licensed, 
whom  the  Ministerium  do  not  find  possessed  of  a  competent  ac- 
quaintance with  the  subjects  named  in  Sec.  3.,  the  Hebrew  lan- 
guage alone  excepted. 

Sec.  5.  The  Ceremony  of  Licensure '  shall  be  performed  as 
follows :  viz.,  after  an  address  from  the  President,  as  prescribed 
in  the  Liturgy,  he  shall  read  the  duties  and  privileges  of  licen- 
tiates in  Chap.  10,  Sec.  6-10,  and  then  propose  to  him  the  fol- 
lowing questions  : — 

1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testa- 
ment to  be  the  word  of  God,  and  the  only  infallible  rule  of  faith 
and  practice  ?  ^ 

2.  Do  you  believe  that  the  fundamental  doctrines  of  the  Word 
of  God  are  taught  in  a  manner  substantially  correct  in  the  doc- 
trinal articles  of  the  Augsburg  Confession  ?  ^ 

3.  Do  you  promise,  by  the  aid  of  God,  faithfully  to  perform  all 
the  duties  enjoined  on  you  in  this  Formula,  and  to  submit  your- 

*1  Tim.  6:  22.  'Lay  hands  suddenly  on  no  man,  &c. — 3:  5.  Not  a 
novice,  lest  being  lifted  up  with  pride,  he  fall  into  the  condemnation  of 
the  devil. — 3  :  9.  Let  these  also  be  first  proved  (tried,  put  on  probation).' 

^  2  Tim.  3:16.  'AH  Scripture  is  given  by  inspiration  of  God,'  &c. 
Ephes.  2 :  20.  'And  are  built  upon  the  foundation  of  the  apostles  and 
prophets,  Jesus  Christ  himself  being  the  chief  corner-stone.' 

'2  Tim.  1  :  13.  'Hold  fast  the  form  of  sound  words,  which  thou  hast 
heard  of  me,  in  faith  and  love,  -which  is  in  Christ  Jesus.' 


2/2  GOVERNMENT   AND   DISCIPLINE. 

self  to  its  rules  of  Governtuent  and  Discipline,  so  long  as  you 
remain  a  member  of  a  Lutheran  Synod  ?  ' 

Sec.  6.  These  questions  being  answered  in  the  aflBrmative,  the 
President  offers  up  a  suitable  prayer,  delivers  him  his  license,  and 
concludes  with  a  short  address  as  directed  in  the  Liturgy. 

Sec.  7.  All  licenses  shall  extend  to  the  time  of  the  next  annual 
meeting  of  the  Ministerium,  and  shall  be  renewed  as  a  matter  of 
course,  whether  the  licentiate  be  present  or  not,  unless  satisfactory 
reasons  are  known  to  the  Ministerium,  which  render  a  renewal 
inexpedient.  And  if  for  any  reason,  no  meeting  be  held  at  the 
appointed  time,  the  licenses  granted  by  said  Ministerium  shall 
remain  in  force,  until  revoked  at  a  subsequent  meeting. 

Sec.  8.  If  a  licentiate,  after  some  time  of  probation,  does,  in 
the  judgment  of  the  Ministerium,  prove  himself  unqualified  for 
the  duties  of  the  ministry,  his  license  shall  be  withdrawn. 


CHAPTER  XIX. 

ORDINATION. 

Sec.  1.  Whenever  the  Ministerium  has  decided  that  an  indi- 
vidual shall  be  ordained,  the  ceremony  may  be  performed,  either 
at  the  time,  by  the  assembled  Ministerium,  or,  if  preferred,  in  the 
church  by  which  he  has  been  called,  by  the  Special  Conference, 
or  by  a  Committee  appointed  for  the  purpose  by  the  President. 

Sec.  2.  The  ceremony  of  ordination,  wherever  performed,  shall 
be  as  follows,  viz.  : — 

1.  A  sermon  shall  be  preached  by  a  person  previously  ap- 
pointed, on  the  nature,  duties  and  responsibilities  of  the  ministerial 
office. 

2.  The  President  of  the  Ministerium,  or  the  Chairman  of  the 
Conference  or  Committee,  shall  then,  after  a  short  address,  such 
as  is  contained  in  the  Liturgy,  propose  to  the  candidate  the  follow- 
ing questions  : — 

.  '  1  Pet.  5:5.'  Likewise,  ye  younger,  submit  yourselves  unto  the 
elder :  yea,  all  of  you  be  subject  one  to  another,  and  be  clothed  with 
humility;  for  God  resisteth  the  proud,  and  giveth  grace  to  the  humble.' 


ORDINATION.  2  I  d 

1.  Do  you  believe  the  Scriptures  of  the  Old  and  New  Testa- 
ment to  be  the  word  of  God,  and  the  only  infallible  rule  of  faith 
and  practice  ? 

2.  Do  you  believe  that  the  fundamental  doctrines  of  the  Word 
of  God  are  taught  in  a  manner  substantially  correct,  in  the  doctri- 
nal articles  of  the  Augsburg  Confession  ? 

3.  Do  you  promise,  by  the  aid  of  God,  faithfully  to  perform  all 
the  duties  enjoined  on  you  in  this  Formula,  and  to  submit  yourself 
to  its  rules  of  Government  and  Discipline,  so  long  as  you  remain 
a  member  of  any  Lutheran  Synod  ? 

4.  Do  you  believe  that,  in  seeking  the  ministerial  office,  you  are 
influenced  by  a  sincere  love  to  God  your  Saviour,  and  desire  to 
promote  his  glory  in  the  welfare  of  men  ? 

5.  Do  you  promise  faithfully  and  zealously  to  preach  the  truths 
of  the  gospel  of  our  Lord  and  Saviour  Jesus  Christ,  as  contained 
in  the  Holy  Scriptures  ? 

Sec.  3.  These  questions  being  answered  in  the  affirmative,  the 
candidate  shall  kneel  down,  when  the  President  or  presiding  min- 
ister shall  ordain  him  after  the  apostolic  example,  by  prayer,'  and 
the  laying  on  of  the  hands  of  the  ministry,^  i.  e.,  presbytery.  The 
candidate  shall  then  rise,  and  the  officiating  minister,  and  after 
him  the  ordained  ministers  present,  shall  take  him  by  the  right 
hand  and  welcome  him  to  take  part  in  the  ministry  with  them.^ 
(The  ceremonies  may  then  be  concluded  by  the  benediction.  But 
if  the  ordination  was  performed  in  a  church  to  which  he  is  called, 
the  presiding  minister  shall  proceed  without  any  interruption  with 
the  ceremonies  of  installation.) 

»  Acts  13 :  2.  'As  they  ministered  to  the  Lord,  and  fasted,  the  Holy 
Ghost  said,  Separate  me  Barnabas  and  Saul  for  the  work  whereunto  I 
have  called  them. — 3.  And  when  they  had  fasted  and  prayed,  and  laid 
their  hands  on  them,  they  sent  them  away.' 

*  1  Tim.  4:  14.  'Neglect  not  the  gift  that  is  in  thee,  that  was  given 
thee  by  prophecy  (or  in  accordance  with  a  prophetic  or  inspired  impulse) 
with  the  laying  on  of  the  hands  of  the  presbytery  (or  ministry). 

'  Gal.  2:9.'  When  James,  Cephas,  and  John,  who  seemed  to  be  pillars, 
perceived  the  grace  that  was  given  me,  they  gave  to  me  and  Barnabas  the 
right  hand  of  fellowship,'  &c.  Acts  1:  25.  'That  he  may  take  part  of  this 
7ninistr)/  and  apostleship.' 


274  GOVERNMENT   AND   DISCirLINE. 

CHAPTER  XX. 

INSTALLATION. 

Sec.  1,  He  shall  tlien  propose  to  the  minister  just  ordained  this 
question,  viz.  :  Are  you  willing  to  take  charge  of  this  congregation, 
and  do  you  promise,  by  the  grace  of  God,  foithfully  to  discharge 
the  duties  of  a  Christian  pastor  to  them  ? 

Sec.  2.  This  question  being  answered  in  the  aflSrmative,  the 
President  shall  ask  the  congregation  : — 

Do  you  desire  to  receive as  the  regular  pastor  of  your 

church  (or  churches)  to  which  you  have  given  him  a  call  ?  And 
do  you  promise  faithfully  to  discharge  towards  him  the  duties 
which  a  Christian  congregation  owe  to  their  pastor  ? 

These  questions  being  answered  in  the  affirmative,  the  presiding 
minister  shall  solemnly  pronounce  the  individual  installed  to  be 
the  regular  pastor  of  said  charge ;  and  conclude  with  the  bene- 
diction. 

See.  3.  If  a  minister  already  ordained  is  to  be  installed,  the 
ceremony  of  installation  shall  be  preceded  by  a  sermon  on  the 
relation  between  a  minister  and  the  people  of  his  charge,  or  on 
some  other  suitable  subject  by  a  person  previously  appointed.  The 
minister  shall  then  be  formally  installed,  according  to  Sec.  1,  2, 
after  which,  a  charge  may  be  delivered  by  a  minister  previously 
appointed,  to  the  pastor  and  his  people  on  their  respective  duties, 
and  the  whole  be  closed  with  the  benediction. 


P.  S.  As  different  Synods  might  differ  in  opinion  relative  to 
matters  of  a  minor  nature,  so  many  particulars  only  as  are  neces- 
sary to  general  uniformity,  and  harmony  of  operation  among  the 
churches,  were  introduced  into  this  Formula.  Each  Synod  adopt- 
ing this  Constitution,  has  the  power  to  form  such  by-laws  as  may 
seem  proper  to  itself. 


CONSTITUTION 

Of  the  General  Synod'  of  the  Evangelical  Lutheran 
Church  in  the  United   States  of  North  America. 

(J.S  amended.^ 

[Translated  from  the  original  German  Copy.] 

Jesus  Christ,  the  Supreme  Head  of  His  Church,  having  pre- 
scribed no  entire  and  specific  directory  for  government  and  dis- 
cipline, and  every  section  of  His  Church  being  left  at  full  liberty 
to  make  such  additional  regulations  to  that  effect,  as  may  be  best 
adapted  to  its  situation  and  circumstances:  therefore — Relying 
upon  God  our  Father,  in  the  name  of  our  Lord  Jesus  Christ, 
under  the  guidance  and  direction  of  the  Holy  Spirit  in  the  Word 
of  God,  for  the  promotion  of  the  practice  of  brotherly  love,  to  the 
furtherance  of  Christian  concord,  to  the  firm  establishment  and 
continuance  of  the  unity  of  the  Spirit  in  the  bond  of  peace — We, 
the  Deputies  of  the  "  German  Evangelical  Lutheran  Synod  of 
Pennsylvania  and  the  neighboring  States,"  of  the  "  German  and 
English  Evangelical  Lutheran  Synod  in  the  State  of  North  Caro- 
lina and  the  bordering  States,"  of  the  "  Evangelical  Lutheran 
Ministerium  in  the  State  of  New  York,  and  the  neighboring 
States  and  Countries,"  and  of  the  ''Evangelical  Lutheran  Synod 
of  Maryland  and  Virginia,  &c.,"  for  ourselves  and  successors,  do 
adopt  the  following  fundamental  Articles,  viz  ; 

ARTICLE  I. 

The  name,  style  and  title  of  this  Convention  shall  be,  "  The 
Evangelical  Lutheran  General  Synod  of  the  United  States  of 
North  America." 

'  It  seems  proper  to  inform  the  reader,  that  the  Constitution  of  the 
General  Synod,  was  not,  like  the  residue  of  the  Formula,  composed  by 
the  author  of  this  work.  It  was  translated  from  the  German  original,  by 
the  late  llev.  Dr.  Endress,  of  Lancaster,  Pa. 

(275) 


276  CONSTITUTION   OF  THE 


ARTICLE  II. 

The  General  Synod  shall  consist  of  the  Deputies  from  the  several 
Evangelical  Lutheran  Synodical  Conventions  in  the  United  States, 
who  may  join  themselves  thereunto,  and  be  duly  acknowledged 
as  members  thereof,  in  the  following  ratio,  viz. : 

Every  Synodical  body,  or  Synod,  (whether  of  ministers  only, 
or  of  ministers  and  lay  deputies  together,)  containing  six  ministers, 
may  send  two;  if  it  contains  fourteen,  three  ;  if  twenty-five,  four; 
if  forty,  five;  if  sixty,  six;  and  if  it  contains  eighty-six  ministers 
or  upwards,  seven  deputies,  of  the  rank  of  ordained  ministers, 
and  an  equal  number  of  lay  deputies. 

Each  Deputy,  appearing  in  the  General  Synod  according  to  this 
ratio,  shall,  except  as  hereinafter  provided,  enjoy  an  equal  right 
and  vote  with  all  others.  Every  Synod  may  choose  its  Deputies 
in  such  a  way  and  manner  as  to  them  may  seem  proper;  and  shall 
pay  the  travelling  expenses  of  the  same  to  and  from  the  General 
Synod,  until  the  General  Synod  shall  have  established  for  itself  a 
treasury  from  which  the  future  expenses  may  be  discharged. 


ARTICLE  IIL 

The  business  of  the  General  Synod  shall  be  as  follows,  viz : 
Section  I.  The  General  Synod  shall  examine  the  proceedings 
of  the  several  Synods  and  Ministeriums  belonging  to  this  associa- 
tion, in  order  that  they  may  obtain  some  knowledge  of  the  existing 
state  and  condition  of  the  Church.  The  several  Synods,  therefore, 
shall  transmit  as  many  copies  of  their  proceedings  to  the  General 
Synod,  as  there  shall  be  members  contained  in  the  General  Synod. 
Sec.  II.  Whenever  the  General  Synod  shall  deem  it  proper  or 
necessary,  they  may  propose  to  the  special  Synods  or  Ministeriums, 
new  books  or  writings,  such  as  catechisms,  forms  of  liturgy,  col- 
lections of  hymns  for  general  or  special  public  use  in  the  Church. 
Every  proposal  of  the  kind,  the  several  or  respective  Synods  may 
duly  consider;  and  if  they,  or  any  of  them,  shall  be  of  opinion, 
that  the  said  book  or  books,  writing  or  writings,  will  not  conduce 


GENERAL   SYNOD.  277 

to  the  end  proposed,  they  may  reject  them,  and  adopt  such  litur- 
gical books  as  they  may  think  proper.^ 

But  no  General  Synod  can  be  allowed  to  possess  or  arrogate 
unto  itself  ''  the  power  of  prescribing  among  us  nniform  ceremo- 
nies of  religion  for  every  part  of  the  Church ;"  or  to  introduce 
such  alterations  in  matters  appertaining  to  the  faith,  or  to  the 
mode  of  publishing  the  Gospel  of  Jesus  Christ,  (the  Son  of  God 
and  ground  of  our  faith  and  hope,)  as  might  in  any  way  tend  to 
burden  the  consciences  of  the  brethren  in  Christ. 

Sec.  III.  All  regularly  constituted  Lutheran  Synods,  holding 
the  fundamental  doctrines  of  the  Bible  as  taught  by  our  Church, 
not  now  in  connection  with  the  General  Synod,  may,  at  any  time 
become  associated  with  it,  by  adopting  this  Constitution,  and 
sending  Delegates  to  its  Convention,  according  to  the  ratio  speci- 
fied in  Art.  II. 

Sec.  IV.  With  regard  to  the  grades  in  the  ministry,  the  General 
Synod  may  give  to  the  several  Ministeriums  their  deliberate  advice, 

'  Instead  of  the  above  paragraph,  the  original  Constitution  read  as 
follows : 

"Sec.  2.  With  regard  to  all  Books  and  Writings  proposed  for  public 
use  in  the  church,  the  General  Synod  shall  act  as  a  joint  committee  of 
the  special  Synods  and  Ministeriums,  after  the  following  manner,  viz. : 

"  1.  The  General  Synod  shall  examine  all  books  and  writings,  such  as 
catechisms,  forms  of  liturgy,  collections  of  hymns,  or  confessions  of 
faith,  proposed  by  the  Special  Synods  for  public  use,  and  give  their  well- 
considered  advice,  counsel  or  opinion  concerning  the  same.  No  Synod, 
therefore,  and  no  Ministerium,  standing  in  connexion  with  this  General 
Synod,  shall  set  forth  any  new  book  or  writing  of  the  kind  above-men- 
tioned, for  public  use  in  the  church,  without  having  previously  transmitted 
a  full  and  complete  copy  thereof  to  the  General  Synod,  for  the  purpose 
of  receiving  their  said  advice,  counsel  or  opinion. 

"2.  Whenever  the  General  Synod  shall  deem  it  proper  or  necessary, 
they  may  propose  to  the  Special  Synods  or  Ministeriums,  new  books  or 
writings  of  the  kind  mentioned  above,  for  genei-al  or  special  public  use. 
Every  proposal  of  the  kind,  the  several  or  respective  Synods  and  Minis- 
teriums, shall  duly  consider,  and  if  they,  or  any  one  of  them,  shall  be 
of  opinion,  that  the  said  book  or  books,  writing  or  writings,  will  not  con- 
duce to  the  end  proposed,  then,  and  in  such  a  case,  it  is  hoped,  that  the 
reason  of  such  opinion  will  be  transmitted  to  the  next  convention  of  the 
General  Synod,  in  order  that  the  same  may  be  entered  on  their  journal." 
2-1 


278  CONSTITUTION    OF   THE 

wherein  the  circumstances  of  time,  place  and  condition  must  be 
duly  contemplated,  and  a  beneficial  uniformity,  and  actual  equality, 
of  rank  among  the  several  ministers,  must,  as  much  as  possible, 
be  bad  in  view.  The  General  Synod  shall  also  advise  such  rules 
and  regulations  among  the  several  Synods  and  Ministeriums,  as 
may  prevent  unpleasant  and  unfriendly  collisions,  that  might 
otherwise  arise  out  of  any  difference  of  grades  existing  among 
them,  or  from  any  other  possible  causes. 

Sec.  V.  The  General  Synod  shall  not  be  looked  upon  as  a 
tribunal  of  appeal ;  it  may,  however,  be  employed  in  the  following 
cases,  and  after  the  following  manner  : 

1.  The  General  Synod  may  give  advice  or  opinion,  when  com- 
plaints shall  be  brought  before  them  by  whole  Synods,  Ministe- 
riums, Congregations,  or  individual  Ministers,  concerning  doctrine 
or  discipline.  They  shall,  however,  be  extremely  careful,  that 
the  consciences  of  ministers  of  the  gospel  be  not  burdened  with 
human  inventions,  laws  or  devices,  and  that  no  one  be  oppressed 
by  reason  of  differences  of  opinion  on  non-fundamental  doctrines. 

2.  If  parties,  differing  in  matters  of  doctrine  and  discipline, 
refer  the  cause  of  difference,  in  a  brotherly  manner,  to  the  General 
Synod,  they  shall  institute  a  close  and  exact  scrutiny  and  exami- 
nation thereof,  and  give  their  opinion  on  the  subject  of  difference, 
according  to  their  best  insight  of  right,  equity,  brotherly  love,  and 
truth. 

3.  If  difference  between  Synods  be  referred,  the  votes  thereon 
shall  be  taken  by  Synods,  and  the  referring  Synods  shall  have  no 
vote. 

Sec.  VI.  The  General  Synod  may  devise  plans  for  Seminaries 
of  Education  and  Missionary  Institutions,  as  well  as  for  the  aid 
of  poor  ministers,  and  the  widows  and  orphans  of  poor  ministers, 
and  endeavor,  with  the  help  of  God,  to  carry  them  into  effect. 

Sec.  VII.  The  General  Synod  may  also  institute  and  create  a 
treasury,  for  the  effectual  advancement  of  its  purposes. 

Sec.  VIII.  The  General  Synod  shall  apply  all  their  powers, 
their  prayers  and  their  means,  towards  the  prevention  of  schisms 
among  us ;  be  sedulously  and  incessantly  regardful  of  the  circum- 
stances of  the  times,  and  of  every  casual  rise  and  progress  of  unity 
of  sentiment  among  Christians  in  general,  in  order  that  the  blessed 


GENERAL   SYNOD.  279 

opportunities  to'  promote  concord  and  unity,  and  the  interests  of 
the  Redeemer's  kingdom,  may  not  pass  by  neglected  and  unavailing. 

ARTICLE  IV. 

The  General  Synod  shall  choose  from  among  their  own  number 
a  President  and  a  Secretary ;  and  from  among  their  own  number 
or  elsewhere,  as  soon  as  it  may  be  necessary,  a  Treasurer.  They 
shall  continue  in  office  until  the  next  succeeding  convention.  The 
same  person  is  at  all  times  re-eligible  as  Secretary  or  Treasurer; 
but  no  one  may  be  elected  President  more  than  two  conventions 
in  succession,  and  the  same  person  cannot  thereafter  be  elected 
for  the  two  successively  following  conventions. 

Sec.  I.  The  President  shall  act  as  chairman  of  the  convention. 
He  may  make  motions,  give  his  opinion,  and  vote  like  every  other 
member.  With  the  consent  and  concurrence  of  the  minister  of 
the  place  where  the  convention  is  held,  he  shall  appoint  the 
several  preachers  during  the  convention.  He  shall  subscribe  all 
letters,  written  advices,  resolutions  and  proceedings  of  the  Synod. 
In  extraordinary  cases,  and  by  request  of  any  one  of  the  acknow- 
ledged Synods,  made  known  to  him  in  the  form  of  a  Synodical  or 
Ministerial  resolution,  he  may  call  together  special  conventions  of 
the  General  Synod.  In  case  the  business  of  the  Secretary  become 
too  burdensome  for  one  person  to  execute,  he  shall,  with  the  con- 
currence of  the  Secretary,  appoint  an  assistant  Secretary,  and 
make  known  to  him  what  portion  of  the  labors  he  ought  to 
undertake. 

Sec.  11.  The  Secretary  shall  keep  a  journal  of  the  proceedings, 
write,  attest,  take  care  of  all  the  documents  and  writings,  make 
known  the  time  and  place  of  the  convention,  through  the  medium 
of  the  public  prints,  at  least  three  months  beforehand,  and  in  the 
special  or  extraordinary  cases  mentioned  in  the  foregoing  section, 
he  shall  give  written  notice  thereof  to  each  of  the  special  Synods 
or  Ministeriums. 

'  Here  the  original  Constitution  had  the  following  additional  clause, 
■which  was  omitted  by  the  Synod  of  1829:  "to  heal  the  existing  scliisnis 
of  the  Christian  Church" — "  um  alle  Gelegenheit  beachten  zu  kiiuncn 
zur  Heilung  der  schon  darinnen  (in  der  Christlichen  kirche)  obwaltenden 
SpaltuDgen,"  &c. 


280  CONSTITUTION    OF   THE 

Sec.  III.  If  the  President  or  Secretary,  in  the  intermediate 
ti'jie  between  the  conventions,  depart  this  life,  resign  his  office,  or 
become  incapable  of  executing  the  same,  the  next  in  office  shall 
take  his  place  and  perform  his  duties ;  if  it  be  the  Treasurer,  then 
the  President  shall  appoint  another  Treasurer  ad  interim  in  his 
stead. 

Sec.  IV.  The  Treasurer  shall  keep  account  of  the  receipts  and 
expenditures  of  the  Synod.  He  shall  give  receipts  for  all  moneys 
put  into  his  hands.  He  shall  not  pay  any  moneys  out  of  his  hands 
but  by  order  of  the  President,  attested  by  the  Secretary,  in  pursu- 
ance of  a  resolution  of  the  Synod  to  that  effect.  At  every  conven- 
tion of  the  Synod  he  shall  render  account. 

ARTICLE  V. 

The  course  of  business  shall  be  conducted  as  follows,  viz. : 

1.  The  deputies  shall  give  personal  notice  of  their  arrival  to  the 
minister  of  the  place,  or  if  the  congregation  be  destitute  of  a  min- 
ister, to  any  other  person  appointed  by  the  congregation  for  the 
purpose,  who  shall  make  known  to  them  their  place  of  residence, 
and  the  place  where  the  session  shall  be  held. 

2.  At  nine  o'clock  in  the  forenoon  of  the  first  week-day  of  the 
time  of  convention,  the  session  shall  begin  and  be  opened  with 
prayer. 

3.  The  President  elected  by  the  former  convention,  shall  act  as 
chairman  till  another  President  be  chosen.  In  case  of  his  absence, 
the  persons  present  may,  on  motion  made  and  seconded,  appoint 
another  in  his  stead. 

4.  The  members  shall  give  in  to  the  chairman  their  attestations 
or  certificates.  For  all  the  deputies  from  any  one  particular 
Synod,  one  certificate,  signed  by  the  President  and  attested  by  the 
Secretary  of  that  Synod,  shall  be  deemed  sufficient,  and  all  the 
members  of  the  same  Synod  shall  sit  together. 

5.  If  a  majority  of  the  deputies  of  a  majoritj^  of  the  Synods 
attached  to  the  General  Synod,  be  present,  the  business  shall  go 
on.  If  this  proportion  be  lacking,  the  members  present  may,  from 
time  to  time,  postpone  the  session  of  the  convention. 

6.  The  President,  Secretary  and  Treasurer  shall  be  elected  by 


I 

GENERAL    SYNOD.  281 

ballot,  oa  the  first  day  of  the  session,  and  so  soon  as  the  members 
shall  have  given  in  their  certificates. 

7.  The  proceedings  of  the  former  convention  shall  be  read  by 
the  Secretary. 

8.  Hereupon  follow  the  several  portions  of  business  according 
to  Article  III.,  section  for  section. 

9.  Now  other  mixed  motions  may  be  made,  concerning  the 
subjects  already  discussed,  or  any  other  matters  that  may  occur. 

10.  In  conclusion,  the  General  Synod  shall  appoint,  by  ballot, 
the  time  and  place  of  the  next  convention,  observing  at  all  times, 
however,  that  one  convention,  at  least,  be  held  every  three  years. 

ARTICLE  VI. 

The  Greneral  Synod  may  make  whatever  by-laws  they  may  deem 
necessary;  provided  only,  that  the  said  by-laws  do  not  contradict 
the  spirit  of  the  Constitution. 

No  alteration  of  this  Constitution  may  be  made  except  by  the 
consent  of  two-thirds  of  the  Synods  attached  to  this  Convention ; 
an  exact  copy  of  the  intended  alterations  to  be  sent  by  the  Secre- 
tary to  all  the  Presidents  of  the  District  Synods  in  connection 
with  this  body,  with  the  request,  that  they  would  lay  them  before 
their  respective  Synods  for  decision. 

Signed,  October  2-4th,  in  the  year  of  our  Lord  1820, 


Of  Pennsylvania  —  J.  Geo. 
Schmucker,  Geo.  Lochman, 
Christian  Undress,  F.  W. 
GeissenJiainer,  H.  A.  Muhl- 
enberg, Chr.  Kunkel,  Wm. 
Hensel,  Peter  Stichter, 

24* 


Of  New  York — Ph.  F.  Mayer, 

F.  C.  Schaefer. 
Op  North  Carolina — Gottl 

Schoher,  Peter  Sclimucher. 
Of  Maryland — Danl.  Kurtz, 

D.F.Schaeffer,  G.  Shryock. 


PART   SECOND. 


This  part  of  the  Manual  includes  two  important  articles — the  Abuses 
Corrected,  and  the  German  copy  of  the  Augsburg  Confession.  The  former, 
though  not  a  part  of  the  doctrinal  Confession,  is  yet  highly  useful,  as  it 
reflects  light  upon  the  great  work  of  the  Reformers,  and  explains  their 
precise  views  on  some  minor  points  of  doctrine  and  practice  at  the  time 
of  its  publication.  Some  of  its  positions  were,  however,  subsequently 
abandoned  by  the  Reformers  themselves,  as  in  the  case  of  the  Mass,  and 
their  ideas  of  the  Christian  Sabbath  are  also  entertained  by  few  at  the 
present  time.  It  is,  however,  valuable  for  its  masterly  exhibition  of  the 
corruptions  of  Romanism,  and  its  vindication  of  the  cardinal  doctrine  of  the 
Reformation, — ih^justificatmi  of  the  sinner  by  grace,  through  faith  in  Christ, 
and  not  by  works.  The  German  copy  of  the  Confession  we  regard  as  im- 
portant for  the  purpose  of  comparison  with  the  Latin  original,  as  well  as 
its  elucidation  on  different  topics,  the  worli  being  a  very  free  translation, 
with  occasional  expanded  and  illustrative  clauses.  Besides,  this  vene- 
rable document  should  ever  be  held  in  reverence,  in  the  mother  tongue 
of  the  great  Reformers. 


ABUSES   CORRECTED. 


Inasmuch  as  there  is  nothing  taught  in  our  churches  concern- 
ing the  Articles  of  the  Faith  inconsistent  with  the  Holy  Scriptures 
or  the  universal  Christian  Church,  and  as  we  have  merely  corrected 
some  abuses,  a  part  of  which  had  in  the  course  of  time  crept  into 
the  church,  whilst  others  were  forcibly  introduced  into  it ;  neces- 
sity demands  that  we  should  give  some  account  of  them,  and 
assign  the  reasons  which  induced  us  to  admit  the  alterations,  in 
order  that  your  imperial  majesty  may  perceive  that  nothing  was 

(283) 


28-4  ABUSES   CORRECTED. 

done  in  this  matter  in  an  unchristian  or  presumptuous  manner, 
but  that  we  were  compelled  to  admit  these  alterations  by  the  word 
of  God,  which  is  justly  to  be  held  in  higher  regard  than  any 
customs  gf  the  church. 

TOPIC  I.— OF  COMMUNION  IN  BOTH  KINDS. 

In  our  churches,  communion  is  administered  to  the  laity  in  both 
kinds,  because  this  is  a  manifest  command  and  precept  of  Christ. 
Matt.  26:27.  'Drink  ye  all  of  it.'  In  this  passage  Christ 
teaches,  in  the  plainest  terms,  that  they  should  all  drink  out  of 
the  cup. 

And  in  order  that  no  one  may  be  able  to  cavil  at  these  words, 
and  explain  them  as  referring  to  the  clergy  alone,  Paul  informs 
us  that  the  entire  church  at  Corinth  received  the  sacrament  in 
both  kinds.  (1  Cor.  11 :  26.)  And  this  custom  was  retained  in 
the  church  for  a  long  time,  as  can  be  proved  by  history,  and  the 
writings  of  the  Fathers.  Cyprian  frequently  mentions  the  fact 
that  in  his  day  the  cup  was  given  to  the  laity.  St.  Jerome  also 
says,  the  priests,  who  administer  the  sacrament,  dispense  the 
blood  of  Christ  to  the  people.  And  pope  Gelasius  himself  com- 
manded that  the  sacrament  should  not  be  divided  (distinct.  2,  de 
consecrat.  cap.  comperimus).  There  is  '  no  canon  extant,  which 
commands  that  one  kind  alone  should  be  received.  Nor  can  it  be 
ascertained  when,  or  by  whom,  the  custom  of  receiving  bread  alone 
was  introduced,  although  cardinal  Cusanus  mentions  the  time  when 
it  was  approved.  Now  it  is  evident  that  such  a  custom,  intro- 
duced contrary  to  the  divine  command,  and  also  in  opposition  to  the 
ancient  canons,  is  wrong.  It  was  therefore  improper  to  coerce 
and  oppress  the  conscience  of  those  who  wished  to  receive  the 
sacrament  agreeably  to  the  appointment  of  Christ,  and  compel 
them  to  violate  the  institution  of  our  Lord.  And  inasmuch  as  the 
dividing  of  the  sacrament  is  contrary  to  its  institution  by  Christ, 
the  custom  of  carrying  about  the  host  in  procession  is  omitted 
amongst  us. 

'  This  was  the  case  when  this  Confession  was  made,  but  the  council  of 
Trent  subsequently  enacted  one. 


THE   CELIBACY   OF   THE   PRIESTS.  285 

TOPIC  II.  — THE  CELIBACY  OP  THE  PRIESTS. 

There  has  been  general  complaint  among  persons  of  every  rank 
on  account  of  the  scandalous  licentiousness  and  lawless  lives  of 
the  priests ;  who  were  guilty  of  lewdness,  and  whose  excesses  had 
risen  to  the  highest  pitch.  In  order  to  put  an  end  to  such  odious 
conduct,  to  adultery,  and  other  lewd  practices,  several  of  our 
ministers  have  entered  the  matrimonial  state.  They  themselves 
declare,  that  in  taking  the  step,  they  were  influenced  by  the  dic- 
tates of  conscience,  and  a  sacred  regard  for  the  holy  volume, 
which  expressly  informs  us,  that  marriage  was  appointed  of  God 
to  prevent  licentiousness :  as  Paul  says  (1  Cor.  7:2),  '  To  avoid 
fornication,  let  every  man  have  his  own  wife.'  Again,  '  it  is  better 
to  marry  than  to  burn,'  (1  Cor.  7  :  9),  and  according  to  the  de- 
claration of  Christ  that  not  all  men  can  receive  this  word.  (Matt. 
19  :  12.)  In  this  passage  Christ  himself,  who  well  knew  what 
was  in  man,  declares  that  few  persons  are  qualified  to  live  in 
celibacy;  for  God  created  us  male  and  female.  (Gen.  1  :  27.) 
And  experience  has  abundantly  proved  how  vain  is  the  attempt  to 
alter  the  nature  or  meliorate  the  character  of  God's  creatures  by 
mere  human  purposes  or  vows,  without  a  peculiar  gift  or  grace  of 
God.  It  is  notorious  that  the  effort  has  been  prejudicial  to  purity 
of  morals :  and  in  how  many  cases  it  has  occasioned  distress  of 
mind,  and  the  most  terrific  apprehensions  of  conscience,  is  known 
by  the  confessions  of  numerous  individuals.  Since,  then,  the  word 
and  law  of  God  cannot  be  altered  by  human  vows  or  enactments, 
the  priests,  for  this  and  other  reasons,  have  entered  into  the  con- 
jugal state. 

It  is  moreover  evident  from  the  testimony  of  history  and  the 
writings  of  the  fathers,  that  it  was  customary  in  former  ages  for 
priests  and  deacons  to  be  married.  Hence  the  injunction  of  Paul 
to  Timothy,  (1  Tim.  3:2.)  A  bishop  then  must  be  blameless, 
the  husband  of  one  ivife.  It  is  but  four  hundred  years  since  the 
clergy  in  Germany  were  compelled  by  force  to  abandon  the  matri- 
monial life,  and  submit  to  a  vow  of  celibacy ;  and  so  generally 
and  resolutely  did  they  resist  this  tyranny,  that  the  archbishop  of 
Mayence,  who  published  this  new  papal  edict,  was  well  nigh  losing 
his  life  in  a  commotion  excited  by  the  measure.     And  in  so  pre- 


286  ABUSES   CORRECTED. 

cipitate  and  arbitrary  a  manner  was  that  decree  executed,  that  the 
pope  not  only  prohibited  all  future  marriage  of  the  prics's,  but 
even  cruelly  rent  asunder  the  social  ties  of  those  who  had  long 
been  living  in  the  bonds  of  lawful  wedlock,  thus  violating  alike 
not  only  the  laws  of  God  and  the  natural  and  civil  rights  of  the 
citizen,  but  even  the  canons  which  the  popes  themselves  made, 
and  the  decrees  of  the  most  celebrated  councils ! 

It  is  the  deliberate  and  well-known  opinion  of  many  distin- 
guished, pious  and  judicious  men,  that  this  compulsory  celibacy 
and  prohibition  of  matrimony  (which  God  himself  instituted  and 
left  optional,)  has  been  productive  of  no  good,  but  is  the  prolific 
source  of  numerous  and  abominable  vices.  Yea,  even  one  of  the 
popes,  Pius  II.,  himself  declared,  as  history  informs  us,  that 
though  there  may  be  several  reasons  why  the  marriage  of  priests 
should  be  prohibited,  there  are  many  more  and  weightier  ones, 
why  it  should  not.  And  doubtless  this  was  the  deliberate  decla- 
ration of  Pius,  who  was  a  sensible  and  wise  man.  We  would 
therefore  confidently  trust  that  your  Majesty,  as  a  Christian  Em- 
peror, will  graciously  reflect  that  in  these  latter  days,  to  which 
reference  is  made  in  the  sacred  volume,  the  world  has  become  still 
more  degenerate,  and  mankind  more  frail  and  liable  to  temptation. 
It  will  be  well  to  beware,  lest  by  the  prohibition  of  marriage, 
licentiousness  and  vice  be  promoted  in  the  German  States.  For 
on  this  subject  no  man  can  devise  better  or  more  salutary  laws 
than  those  enacted  by  God,  who  himself  instituted  marriage  for 
the  promotion  of  virtue  amongst  men.  The  ancient  canons  also 
enjoin  that  the  rigour  of  human  enactments  must  on  some  subjects 
be  accommodated  to  the  infirmities  of  human  nature,  in  order  to 
avoid  greater  evils. 

Such  a  course  would  in  this  case  be  very  necessary  and  Chris- 
tian :  for  what  injury  could  result  to  the  church,  from  the  mar- 
riage of  the  clergy  and  others  who  are  to  serve  in  the  church  ? 
Yea,  it  is  probable  that  the  church  will  be  but  imperfectly  supplied 
with  ministers,  should  this  rigorous  prohibition  of  marriage  be 
continued. 

If,  therefore,  it  is  evident  from  the  divine  word  and  command, 
that  matrimony  is  lawful  in  ministers  and  ecclesiastics,  and  history 
teaches  that  their  practice  formerly  was  conformed  to  this  precept; 


OP   THE   MASS.  287 

if  it  is  evident  that  the  vow  of  celibacy  has  been  productive  of 
the  most  scandalous  and  unchristian  conduct,  of  adultery,  unheard- 
of  licentiousness  and  other  abominable  crimes  prevalent  among 
the  clergy,  as  some  of  the  dignitaries  at  Home  have  themselves 
often  confessed  and  lamented;  it  is  a  lamentable  thing  that  the 
Christian  estate  of  matrimony  has  not  only  been  forbidden,  but  in 
some  places  speedy  punishment  been  presumptuously  inflicted,  as 
though  it  were  a  heinous  crime  ! 

Matrimony  is  moreover  declared  a  lawful  and  honourable  estate 
by  the  laws  of  your  imperial  majesty,  and  by  the  code  of  every 
empire  in  which  justice  and  law  prevailed.  Of  late,  however,  in- 
nocent subjects,  and  especially  ministers,  are  cruelly  tormented  on 
account  of  their  marriage.  Nor  is  such  conduct  a  violation  of  the 
divine  laws  alone ;  it  is  equally  opposed  to  the  canons  of  the 
church.  The  apostle  Paul  denominates  that  a  doctrine  of  devils 
which  forbids  marriage.^  And  Christ  says,^  'The  devil  is  a  mur- 
derer from  the  beginning.'  For  that  may  well  be  regarded  as  a 
doctrine  of  devils  which  forbids  marriage  and  enforces  the  prohi- 
bition by  the  shedding  of  blood. 

But  as  no  human  law  can  abrogate  or  change  a  command  of 
God,  neither  can  any  vows  produce  this  effect.  Therefore  Cyprian 
admonishes  that  if  any  woman  do  not  observe  the  vow  of  chastity, 
it  is  better  for  her  to  be  married.  In  Lib.  I.  Epist.  II.,  he  says, 
"  But  if  they  either  will  not,  or  cannot  preserve  chastity,  it  is 
better  that  they  marry,  than  that  they  fall  into  the  fire  by  their 
lusts :  and  let  them  beware,  that  they  do  not  cause  scandal  to  the 
brethren  and  sisters."  And  all  the  canons  observe  more  lenity 
and  justice  towards  those  who  assumed  the  vow  of  celibacy  in 
youth,  as  is  generally  the  case  with  priests  and  monks. 

TOPIC  III.— OF  THE  MASS.' 

[It  is  unjustly  charged  against  our  churches,  that  they  have 
abolished  the  Mass.    For  it  is  notorious  that  the  Mass  is  celebrated 

,     '  Tim.  4  :  1-3.  =  John  8  :  44. 

'  To  prove  how  entirely  the  Reformers  changed  the  views  which  they 
here  express  concerning  even  a  modified  mass,  we  subjoin  to  this  Topic 
an  extract  from  the  Smalcald  Articles,  written  by  Luther  himself  (in  15-37), 
seven  years  after  the  publication  of  the  Augsburg  Confession. 


288  ABUSES   CORRECTED. 

among  us  with  greater  devotion  and  seriousness  than  by  our  oppo- 
nents. Our  people  are  also  instructed  repeatedly,  and  with  the 
utmost  diligence,  concerning  the  design  and  proper  mode  of  re- 
ceiving the  holy  sacrament :  namely,  to  comfort  alarmed  con- 
sciences; by  which  means  the  people  are  attracted  to  the  commu- 
nion and  the  mass.  We  at  the  same  time  give  instruction  against 
other  erroneous  doctrines  concerning  the  sacrament.  In  the  public 
ceremonies  of  the  mass,  also,  no  other  perceptible  change  has  been 
made  than  that  at  several  places  German  hymns  are  sung  along 
with  the  Latin  in  order  to  instruct  and  exercise  the  people;  since 
all  ceremonies  are  chiefly  designed  to  teach  the  people  what  it  is 
necessary  for  them  to  know  concerning  Christ. 

But  as  the  Mass  has  heretofore  evidently  been  abused  in  various 
ways,  so  that  an  annual  fair  was  made,  at  which  masses  were 
bought  and  sold,  and  the  greater  part  of  them  in  all  churches 
were  performed  for  money ;  this  abuse  has  repeatedly  been  cen- 
sured by  learned  and  pious  men  of  former  times.  And  since  our 
ministers  have  preached,  and  the  priests  have  been  reminded  of, 
the  fearful  threat  which  should  naturally  influence  every  Chris- 
tian— that  whoever  receives  the  sacrament  unworthily  is  guilty  of 
the  body  and  blood  of  Christ — these  money-masses  and  closet- 
masses,  which  were  hitherto  performed  from  coercion,  for  the  sake 
of  money  and  the  benefices,  have  ceased  in  our  churches. 

At  the  same  time  that  monstrous  error  was  condemned,  which 
taught  that  Christ  the  Lord  has  made  satisfaction  by  his  death 
only  for  natural  depravUi/,  and  had  instituted  the  Mass  as  a  sacri- 
fice for  all  other  sins;  and  thus  made  the  mass  a  sacrifice  for  the 
living  and  the  dead,  thereby  to  take  away  sin  and  reconcile  God. 
Hence,  also,  arose  the  controversy,  whether  a  mass  performed  for 
a  number  of  persons  collectively  was  as  eflBcacious  as  a  separate 
mass  for  each  individual.  Hence  originated  the  incalculable  mul- 
titude of  masses,  by  which  works  men  expected  to  obtain  every- 
thing they  needed  from  God,  and  thus  faith  in  Christ  and  true 
worship  of  God  were  forgotten. 

Instruction  was  therefore  given,  as  recognised  by  the  necessity 
of  the  case,  that  men  might  understand  the  proper  use  of  the 
sacrament.  And  first,  the  Scriptures  abundantly  teach  that  there 
is  no  other  sacrifice  for  original  sin,  or  other  sin  than  the  death  of 


OP  THE   MASS.  280 

Christ  alone;  for  thus  it  is  written  to  the  Hebrews,  ch.  9  :  25-28, 
and  10  :  10—14,  that  Christ  offered  himself  once  as  a  sacrifice,  and 
thereby  made  satisfaction  for  all  sin.  It  is  an  unheard  of  novelty 
in  the  churcb,  to  teach  that  the  death  of  Christ  made  satisfaction 
only  for  original  sin,  and  not  also  for  all  other  sins.  Hence,  it  is 
hoped  that  every  one  will  understand  that  this  was  not  condemned 
unjustly. 

Secondhj. — St.  Paul  teaches  that  we  obtain  grace  before  God 
through  faith,  and  not  by  works.  (Rom.  3  :  22-28).  In  mani- 
fest opposition  to  this  is  that  abuse  of  the  mass,  when  men  vainly 
expect  to  obtain  grace  by  this  work.  For  it  is  well  known  that 
the  mass  has  been  employed  in  order  to  remove  sin,  and  to  obtain 
from  Grod  grace  and  all  blessings,  not  only  for  the  priests  them- 
selves, but  also  for  the  whole  world,  and  for  others,  both  living 
and  dead. 

Tldrdhj. — The  holy  sacrament  was  instituted,  not  as  a  sacrifice 
for  sin,  for  the  sacrifice  had  been  made  before  ;  but  in  order  that 
our  faith  may  be  awakened,  and  consciences  comforted  :  for  they 
are  reminded  by  the  sacrament  that  grace  and  pardon  of  sin  are 
promised  to  them  by  Christ.  Hence  the  sacrament  requires  faith, 
and  is  used  without  any  benefit  by  those  who  are  destitute  of 
faith. 

Inasmuch,  then,  as  the  Mass  is  not  a  sacrifice  for  others,  either 
the  living  or  the  dead,  to  take  away  their  sins,  but  is  to  be  a  com- 
munion at  which  the  priest  and  others  receive  the  sacrament  for 
themselves,  our  custom  is,  that  on  holy  days,  and  also  at  other 
times,  if  communicants  are  present,  we  hold  mass,  and  admit  to 
the  communion  such  as  desire  it. 

We  therefore  retain  the  proper  use  of  the  Mass,  as  it  was  held 
in  former  times  in  the  church,  as  can  be  proved  from  St.  Paul, 
1.  Cor.  ii.,  and  also  from  the  writings  of  many  fathers.  For  St. 
Chrysostom  states  that  the  priest  stood  daily  and  invited  some  to 
communion,  and  forbade  others  from  approaching.  The  ancient 
canons  also  show  that  one  of  the  priests  performed  the  Mass  and 
administered  the  communion  to  the  other  priests  and  deacons;  for 
the  canon  of  Nice  uses  this  language  :  "  The  deacons  shall  ordi- 
narily receive  the  sacrament  after  the  priests  from  the  bishop  or 
priest." 


200  ABUSES    CORRErXED.     ' 

Inasmucli  as  no  innovations  have  been  attempted  upon  the  cus- 
toms of  the  ancient  church,  and  no  perceptible  change  has  been 
made  iu  the  public  ceremonies  of  the  Mass,  except  that  the  other 
unnecessary  masses,  perhaps  introduced  by  abuse,  beside  the  parish 
Mass,  have  been  abolished,  this  mode  of  celebrating  Mass  ought, 
in  justice,  not  to  be  condemned  as  heretical  and  unchristian.  For 
in  former  times,  also,  Mass  was  not  celebrated  every  day,  even  in 
the  large  churches,  where  large  assemblies  were  convened  on  the 
days  of  public  meeting;  as  the  Tripartite  History,  Lib.  9,  states 
that  in  Alexandria,  it  was  customary  on  "Wednesday  and  Friday  to 
read  and  expound  the  Scriptures,  and  to  perform  all  other  parts  of 
religious  worship,  without  the  Mass.] 

In  refutation  of  the  tolerant  views  of  the  Mass  above  expressed, 
let  the  reader  now  peruse  the  following  extract  from  the  Smalcald 
Articles,  written  seven  years  later  : 

"  That  the  Mass  in  the  Papal  Church,  must  be  the  greatest  and 
most  terrible  abomination,  since  it  is  directly  and  strongly  opposed 
to  this  chief  article  (of  justification  through  faith  in  Christ);  and 
yet,  of  all  Papal  idolatries,  it  was  the  most  embellished  and  ap- 
plauded. For  it  was  maintained  that  such  oifering,  or  work  of  the 
Mass,  even  when  performed  by  an  artful  knave,  liberates  man 
from  sins,  both  in  this  life  and  in  purgatory — a  thing  which  the 
Lamb  of  God  alone  can  do,  as  already  said.  No  part  of  this 
article  can  be  yielded  or  rescinded ;  for  the  first  article  will  not 
allow  it.  But  if  there  be  a  rational  Papist  anywhere,  we  might 
speak  to  him  in  the  following  friendly  manner  : — Finf,  "Why  do 
you  still  adhere  so  strenuously  to  the  JMass,  since  it  is  a  mere 
human  device,  not  commanded  of  God?  And  we  may  safely 
abandon  all  human  device,  as  Christ  (Matt.  15:9)  says:  *Iu 
vain  do  they  worship  me,  teaching  for  doctrines  the  command- 
ments of  men.'  Secondli/,  It  is  an  unnecessary  thing,  which  we 
can  omit  without  sin  or  danger.  Thirdly,  "We  can,  according  to 
the  institution  of  Christ,  obtain  the  sacrament  in  a  fiir  better  and 
a  more  acceptable  way;  yea,  this  way  is  alone  acceptable.  What 
use  is  it  then,  to  force  men  into  difficulty  and  misery,  for  the  sake 
of  a  fictitious  advantage,  when  we  can  have  it  otherwise  more 
happily  and  better?  Let  the  doctrine  be  publicly  preached  to 
the  people,  that  the  Mass,  as  a  human  invention,  may  be  left  un- 


OF   THE    MASS.  201 

observed  without  sinning,  and  that  no  one  who  does  not  observe 
it  will  be  condemned,  but  may  be  saved  without  the  Mass  and 
through  better  means,  and  we  will  venture  to  assert  that  the  Mass 
will  then  be  discontinued  of  itself,  not  only  among  the  illiterate 
populace,  but  also  among  all  pious,  sincere,  and  intelligent  Chris- 
tians; much  more  so,  if  they  should  hear  that  it  is  a  dangerous 
thing,  invented  and  devised  without  the  Word  and  will  of  God. 
FourtliJi/,  Inasmuch  as  incalculable  and  inexpressible  abuses, 
resulting  from  the  mercenary  purposes  to  which  the  Mass  has  been 
devoted,  have  obtained  in  all  the  world,  it  should  be  discontinued 
for  the  purpose  of  restricting  these  abuses  alone,  even  if  the  Mass 
itself  had  something  useful  and  good  in  it.  How  much  rather, 
then,  should  we  suffer  it  to  cease,  in  order  to  prevent  such  abuses 
perpetually,  since  it  is  entirely  unnecessary,  useless,  and  dangerous, 
and  since  we  can  have  everything  necessary  and  useful,  with  cer- 
tainty, without  the  Mass.  Fiftlili/,  As  the  Mass  neither  is,  nor  can 
be,  anything  else — as  the  canons  and  all  the  books  declare — but  a 
work  of  man  (even  of  artful  knaves),  by  which  each  one  wishes 
to  reconcile  himself  and  others  to  God,  and  to  merit  and  obtain 
grace  and  remission  of  sins ;  for  so,  even  at  best,  it  is  regarded — 
and  how  could  it  be  otherwise?  Consequently,  we  should  and 
must  condemn  and  reject  it.  For  this  is  directly  in  opposition  to 
the  chief  article,  which  declares  that  neither  a  wicked  nor  a  pious 
performer  of  Mass,  but  the  Lamb  of  God  and  the  Son  of  God 
bears  our  sins.  And  if  any  one,  for  the  purpose  of  making  a 
pious  appenrauce,  should  pretend  that  he  would,  as  a  devotional 
exercise,  give  or  administer  the  Lord's  Supper  to  himself,  there 
could  be  no  sincerity  in  this ;  for  if  he  had  a  sincere  desire  to 
commune,  it  could  be  administered  to  him  best  and  most  appro- 
priately in  the  sacrament  according  to  the  institution  of  Christ. 
But  for  a  person  to  administer  the  Sacrament  to  himself,  is  a 
human  presumption,  uncertain  and  unnecessary,  as  well  as  for- 
bidden. Neither  does  he  know  what  he  is  doing,  since,  without 
the  Word  of  God,  he  follows  false  conceptions  and  fantasies  of 
men.  Nor  would  it  be  right,  if  all  else  were  unexceptionable,  for 
one  to  use  the  common  sacrament  of  the  church  according  to  his 
own  caprice,  and  to  sport  with  it  at  his  pleasure,  independently 
of  the  Word  of  God,  and  apart  from  the  communion  of  the  church. 


292  ABUSES   CORRECTED. 

This  article,  concerning  the  mass,  will  be  the  main  point  in  the 
Council.  For  if  it  were  possible  for  them  to  yield  to  us  in  every 
other  article,  yet  they  cannot  yield  in  this.  As  Campcgius  said 
at  Augsburg :  '  He  would  rather  permit  himself  to  be  torn  iu 
pieces,  than  allow  the  Mass  to  be  discontinued.'  So  would  I 
rather,  by  the  help  of  God,  suffer  myself  to  be  reduced  to  ashes, 
than  permit  a  performer  of  Mass  with  his  works,  whether  he  be 
good  or  bad,  to  be  equal  or  superior  to  my  Lord  and  Saviour 
Jesus  Christ.  Thus  we  are  and  remain  eternally  separated  and 
opposed  to  each  other.  They  truly  feel,  that  if  the  Mass  falls, 
Popery  will  cease ;  before  they  would  suffer  this  to  come  to  pass, 
they  would  put  all  of  us  to  death,  if  it  were  possible.  Moreover, 
this  dragon  tail  of  the  Mass,  has  produced  a  multiplicity  of 
abominations  and  idolatries." 

TOPIC  IV.— OF  CONFESSION. 

[Confession  is  not  abolished  by  the  ministers  of  our  churches. 
For  it  is  our  custom  not  to  administer  the  sacrament  to  those  who 
have  not  previously  been  confessed  and  absolved.  At  the  same 
time,  the  people  are  diligently  instructed,  how  consoling  the  word 
of  absolution  is,  and  how  highly  absolution  should  bo  valued ;  as 
being  not  the  word  or  voice  of  the  present  (ofSciating)  human 
being,  but  the  word  of  that  God  who  pardons  sin  j  for  it  is  pro- 
nounced in  God's  stead  and  by  his  authority.  How  consoling  and 
necessary  this  command,  and  the  power  of  the  keys  are  for  alarmed 
consciences,  is  diligently  taught,  and  also  that  God  requires  us  to 
believe  this  absolution,  just  as  though  his  voice  resounded  from 
heaven,  and  to  have  the  joyful  assurance  that  by  this  faith  we 
obtain  pardon.  Of  these  necessary  articles  ministers  formerly  said 
nothing  in  their  instructions  on  Confession ;  but  they  merely 
tortured  the  consciences  of  their  hearers  with  long  details  of  their 
sins,  with  making  satisfaction,  with  indulgences,  with  pilgrimages, 
&e.  And  many  of  our  opponents  themselves  confess,  that  our 
instructions  and  practice  concerning  true  Christian  Penitence  are 
better  than  had  been  inculcated  a  long  time  before. 

Accordingly  we  teach  concerning  Confession,  that  no  one  should 
be  urged  to  enumerate  his  individual  sins,  for  this  is  impossible, 
as  the   Psalmist    says  (Ps.  19  :  12)  :  '  Who  can  understand  his 


OF   DIVERSITY   OF    MEATS.  293 

errors?'  And  Jeremiah  (17:9)  says:  'The  heart  is  deceitful 
above  all  things  and  desperately  wicked.'  Poor  human  nature  is 
therefore  so  deeply  involved  in  sins,  that  we  cannot  see  or  know 
them  all,  so  that  if  we  were  absolved  only  from  those  which  we 
can  enumerate,  we  should  have  but  little  relief  It  is  therefore 
unnecessary  to  urge  the  people  to  enumerate  their  individual  sins. 
This  accords  with  the  teachings  of  the  fathers,  as  we  learn  in  the 
Distincf.  I.  de  Poem'teniia,  where  these  words  of  Chrysostom  are 
adduced  :  "  I  do  not  say  that  you  should  publicly  expose  yourself, 
nor  accuse  yourself  to  another,  or  confess  your  guilt ;  but  give 
heed  to  the  prophet  who  says,  '  Commit  thy  way  unto  the  Lord.' 
(Ps.  37  :  5.)  Therefore  confess  unto  God,  the  Lord,  the  faithful 
judge,  in  addition  to  your  prayer.  Do  not  repeat  your  sins  with 
your  tongue,  but  in  your  heart."  Here  it  is  evident,  that  Chry- 
sostom did  not  require  an  enumeration  of  our  sins.  Thus  also  the 
gloss  in  Decretis  de  Pcenitcntia,  Distinct.  5,  teaches,  that  covfession 
is  not  commanded  in  Scripture,  hut  has  been  instituted  hy  the 
church.  Yet  do  our  preachers  diligently  teach  that  Confession 
should  be  retained,  for  the  sake  of  the  absolution  which  is  the 
principal  and  most  valuable  thing  in  it,  to  bring  consolation  to 
alarmed  consciences,  as  well  as  for  several  other  reasons.]  On  the 
rejection  of  this  rite  by  the  Lutheran  church,  see  Art.  XI.,  p.  157. 

TOPIC  v.— OP  DIVERSITY  OF  MEATS. 

The  doctrine  was  formerly  inculcated  that  the  diversity  of  meats 
and  other  human  traditions  were  useful,  in  order  to  merit  grace 
and  make  satisfaction  for  sin.  Hence  new  fasts,  new  ceremonies 
and  new  orders  were  daily  invented,  and  strenuously  insisted  on 
as  necessary  parts  of  worship,  the  neglect  of  which  was  attended 
with  heinous  guilt.  Thus  occasion  was  given  to  many  scandalous 
corruptions  in  the  church. 

In  the  first  place,  the  grace  of  Christ  and  the  doctrine  concern- 
ing faith  are  thereby  obscured.  Yet  these  doctrines  are  inculcated 
in  the  gospel  with  great  solemnity,  the  merits  of  Christ  are  repre- 
sented as  of  the  utmost  importance,  and  faith  in  the  Kedeemer  is 
placed  far  above  all  human  merits.  Hence  the  apostle  Paul 
inveighs  bitterly  against  the  observance  of  the  Mosaic  ritual  and 
25  * 


294  ABUSES   CORRBCTED. 

human  traditions,  in  order  to  teach  us  that  we  acquire  righteous- 
ness and  grace  not  by  our  own  works,  but  by  faith  in  Christ. 
This  doctrine  was  however  entirely  obscured  by  the  notion  that 
grace  must  be  merited  by  legal  observances,  fasts,  diversities  of 
meats,  habits,  &c. 

Secondly,  Such  traditions  were  calculated  to  obscure  the  divine 
law ;  for  these  traditions  are  elevated  far  above  the  word  of  God. 
No  one  was  regarded  as  leading  a  Christian  life,  who  did  not  ob- 
serve these  holydays,  and  pray  and  fast  and  dress  in  this  peculiar 
manner.  Truly  good  works  were  regarded  as  mere  worldly  matter, 
such  as  fulfilling  the  duties  of  our  calling,  the  labors  of  a  father 
to  support  his  family  and  educate  them  in  the  fear  of  the  Lord, 
that  mothers  should  take  charge  of  their  children,  that  the  govern- 
ment should  rule  the  country,  &c.  Such  works  which  God  has 
commanded,  were  pronounced  worldly  and  imperfect;  but  these 
traditions  had  the  credit  of  being  the  only  holy  and  perfect 
works.  For  these  reasons,  to  the  making  of  such  traditions  there 
was  no  end. 

TJiirdJij,  These  traditions  became  extremely  burdensome  to  the 
consciences  of  men.  For  it  was  not  possible  to  observe  them  all, 
and  yet  the  people  were  taught  to  regard  them  as  necessary  parts 
of  worship.  Gcrson  asserts  that  many  were  thus  driven  to  despair, 
and  some  put  an  end  to  their  own  existence  because  they  heard 
of  no  consolation  in  the  grace  of  Christ.  How  much  the  con- 
sciences of  men  were  perplexed  on  these  subjects,  is  evident  from 
the  writings  of  those  divines  (summistis)  who  undertook  to  com- 
pile these  traditions  and  seek  for  mitigations  of  them  (irdnxnai) 
to  relieve  the  conscience.  So  complicated  an  undertaking  did  they 
find  it,  that  in  the  mean  time  the  salutary  doctrines  of  the  gospel 
on  more  important  subjects,  such  as  faith  and  consolation  in  afllic- 
tion,  and  others  of  like  import,  were  totally  neglected.  Accord- 
ingly many  pious  men  of  those  times  complained  that  these 
traditions  served  only  to  excite  contention  and  prevent  devout 
souls  from  attaining  the  true  knowledge  of  Christ.  Gerson  and 
several  others  uttered  bitter  complaints  on  this  subject.  And 
Augustine  also  complains  that  the  consciences  of  men  ought  not 
to  be  burdened  with  these  numerous  and  useless  traditions. 

Our  divines  were  therefore  compelled  by  necessity,  and  not  by 
contempt  of  their  spiritual  superiors,  to  correct  the  erroneous  views 


OF    DIVERSITY    OF    MEATS.  295 

which  had  grown  out  of  the  misapprehension  of  these  traditions. 
For  the  gospel  absolutely  requires  that  the  doctrine  of  faith  be 
steadily  inculcated  in  the  churches  :  but  this  doctrine  cannot  be 
rightly  understood  by  those  who  expect  to  merit  grace  by  works 
of  their  own  appointment.  We  therefore  teach  that  the  observ- 
ance of  these  human  traditions  cannot  merit  grace,  or  atone  for 
sins,  or  reconcile  us  unto  God ;  and  ought  therefore  not  to  be 
represented  as  a  necessary  part  of  Christian  duty.  The  proofs  of 
this  position  are  derived  from  Scripture.  Christ  excuses '  his 
apostles  for  not  observing  the  traditions,  saying,  In  vain  do  tliey 
tvorship  me,  teaching  for  doctrines  the  commandments  of  men. 
As  he  calls  this  a  vain  service,  it  cannot  be  a  necessary  one.  And 
again,  Not  that  which  goeth  into  the  mouth  defileth  a  man}  Again 
Paul  says,  Tlie  kingdom  of  God  is  not  meat  and  drink}  Let  no 
man  therefore  judge  you  in  meat  or  in  drink,  &c.*  Peter  says, 
Why  tempt  ye  God  to  put  a  yoke  upon  the  neck  of  the  disciples 
which  neither  our  fathers  nor  we  are  cd)Ie  to  hear  ?  But  we 
believe  that  through  the  grace  of  our  Lord  Jesus  Christ  ice  shall 
he  saved}  Here  Peter  expressly  forbids  that  the  consciences  of 
men  should  be  burdened  with  mere  external  cerenionies,  either 
those  of  the  Mosaic  ritual  or  others.  And  Paul  calls  those  prohibi- 
tions which  forbid  meats  and  to  be  married,  "  doctrines  of  devils}'  ® 
For  it  is  diametrically  contrary  to  the  gospel  either  to  institute  or 
perform  such  works  with  a  view  to  merit  pardon  of  sin,  or  under 
the  impression  that  no  one  can  be  a  Christian  who  does  not 
observe  them. 

The  charge,  however,  that  we  forbid  the  mortification  of  our 
sinful  propensities,  as  Jovian  asserts,  is  groundless.  For  our 
writers  have  always  given  instruction  concerning  the  cross  which 
it  is  the  duty  of  Christians  to  bear.  We  moreover  teach,  that  it 
is  the  duty  of  every  one  by  fasting  and  other  exercises  to  avoid 
giving  any  occasion  to  sin,  but  not  to  merit  grace  by  such  works. 
But  this  watchfulness  over  our  body  is  to  be  observed  always,  not 
on  particular  days  only.  On  this  subject  Christ  says,  Take  heed 
to  yourselves  lest  at  any  time  your  hearts  he  overcharged  with  sur- 

'  Matt.  15  :  3,  9.  M5  :  11.  =  Rom.  14:17. 

"  Col.  2 :  IG.  '  Acts  15  :  10.  M  Tim.  4:1,3. 


296  ABUSES   CORRECTED. 

felting}  Again,  The  devils  are  not  cast  out  except  hy  fasting 
and  prayer.'^  Aud  Paul  says,  Ihcep  under  my  body  and  bring 
it  into  subjection  :  ^  by  which  he  wishes  to  intimate,  that  this 
bodily  discipline  is  not  designed  to  merit  grace,  but  to  keep  the 
body  in  a  suitable  condition  for  the  several  duties  of  our  calling. 
We  do  not  therefore  object  to  fasting  itself,  but  to  the  fact  that  it 
is  represented  as  a  necessary  duty,  and  that  specific  days  have 
been  fixed  for  its  performance,  and  thus  the  conscience  of  meu 
become  confused. 

We  also  retain  many  ceremonies  and  traditions,  such  as  the 
order  (of  lessons)  in  the  mass,  and  other  hymns,  festivals,  &c., 
which  tend  to  preserve  order  in  the  church.  At  the  same  time 
the  people  are  taught  that  such  external  religious  services  do  not 
render  them  holy  before  God,  and  must  be  observed  without  bur- 
dening the  conscience  ;  in  such  a  manner,  that  if  they  are  omitted 
without  giving  oifence,  no  sin  is  committed.  This  same  liberty  in 
external  ceremonies  the  ancient  fathers  also  possessed ;  for  in  the 
East  the  festival  of  Easter  was  celebrated  at  a  different  time  from 
that  observed  at  Kome.  And  as  some  were  disposed  to  regard 
this  difference  as  a  division  in  the  church,  they  were  admonished 
by  others  that  uniformity  in  such  customs  is  not  necessary. 
Ircnseus  says:  "Diversity  in  fasting  does  not  destroy  unity  of 
faith."  Thus  also  Distinctio  12  affirms  concerning  such  diversity 
in  human  ordinances,  that  they  arc  not  inconsistent  with  the  unity 
of  the  Christian  church ;  and  the  Histor.  Tripartita  collects  a 
number  of  conflicting  ecclesiastical  customs,  and  subjoins  this  use- 
ful observation  :  "  The  design  of  the  apostles  was  not  to  institute 
holy-days,  but  to  inculcate  faith  and  love." 

TOPIC  VI.— OP  MONASTIC  VOWS. 

In  speaking  of  monasticism,  it  will  be  requisite  to  consider  the 
light  in  which  it  has  been  viewed,  the  disorders  which  have  occur- 
red in  monasteries,  and  the  fact  that  many  things  are  yet  daily 
done  in  them  contrary  both  to  the  word  of  God  and  the  papal 
enactments.  In  the  time  of  St.  Augustine,  the  monastic  life  was 
optional;  subsequently,  when  the  doctrine  and  the  discipline  of 

'  Luke  21  :  34.  ^  Matt.  17  :  21.  =■  Cor.  9  :  27. 


OF   MONASTIC   VOWS.  297 

monasteries  were  corrupted,  vows  were  invented  in  order  that  the 
evil  might  be  remedied  as  it  were  by  a  species  of  incarceration. 
In  addition  to  these  monastic  vows,  numerous  other  burdens  were 
invented,  by  which  many  persons  were  oppressed  even  during 
their  minority.  Many  adopted  this  mode  of  life  through  igno- 
rance, who,  though  of  riper  years,  were  not  fully  acquainted  with 
their  infirmity.  All  these,  in  whatever  way  they  may  have  been 
enticed  or  coerced  into  these  vows,  are  compelled  to  remain, 
although  even  the  papal  regulations  would  liberate  many  of  them. 
And  this  has  been  more  oppressive  in  nunneries  than  in  monas- 
teries, although  it  would  have  been  becoming  to  spare  the  females, 
as  being  more  delicate.  This  severity  has  frequently  been  cen- 
sured by  many  pious  persons  in  former  times  ;  for  they  well  knew 
that  both  boys  and  girls  were  often  thrust  into  these  monasteries 
mei'ely  for  the  purpose  of  being  supported.  They  saw  also  the 
deplorable  consequences  of  this  course,  what  offences  and  burden- 
ing of  conscience  it  caused,  and  many  have  complained  that  the 
canons  have  been  so  grossly  disregarded  in  so  dangerous  a  matter. 
Monastic  vows  were  also  represented  in  a  very  improper  light,  so 
as  to  be  disapproved  even  by  some  of  the  monks  themselves. 
They  were  represented  as  equal  to  baptism,  and  as  a  method  of 
deserving  pardon  and  justification  before  Grod;  yea,  as  being  not 
only  a  meritorious  righteousness,  but  also  the  fulfilment  of  the 
commands  and  counsels  of  the  gospel,  and  as  superior  to  baptism. 
They  also  taught  that  the  monastic  life  was  more  meritorious  than 
all  the  other  professions  which  God  appointed,  such  as  that  of 
minister  and  pastor,  rulers,  princes,  lords,  &c.,  &c.,  as  their  own 
books  will  prove,  and  they  cannot  deny.  In  short,  he  that  has 
been  enticed  into  a  monastery,  will  learn  but  little  of  Christ. 
Formerly  schools  were  kept  in  monasteries,  in  which  the  Scrip- 
tures and  other  things  useful  to  the  Christian  church,  were  taught, 
so  that  ministers  and  bishops  could  be  selected  from  them ;  but 
now  the  case  is  very  different.  Formerly  they  entered  monaste- 
ries for  the  purpose  of  studying  the  Scriptures;  but  now  they 
pretend  that  the  monastic  life  is  so  meritorious  as  to  deserve  the 
grace  of  God ;  yea,  that  it  is  a  state  of  perfection  far  superior  to 
those  modes  of  life  which  God  himself  has  commanded.     All  this 


298  ABUSES   CORRECTED. 

we  here  adduce  without  any  detraction,  in  order  that  it  may  be 
the  better  understood  what  and  how  we  preach  and  teach. 

In  the  first  place,  we  teach  that  all  who  do  not  feel  inclined  to 
a  life  of  celibacy,  have  the  power  and  right  to  marry.  Their  vows 
to  the  contrary  cannot  annul  the  command  of  Grod.'  "Neverthe- 
less, to  avoid  fornication,  let  every  man  have  his  own  wife,  and 
let  every  woman  have  her  own  husband."  To  this  course  we  are 
urged  and  compelled,  both  by  the  divine  precepts,  and  the  general 
nature  of  man,  agreeably  to  the  declaration  of  God  himself:  "It 
is  not  good  for  man  to  be  alone,  I  will  make  an  help-meet  for 
him."  2 

Now  what  can  be  adduced  against  this  ?  However  highly  vows 
and  duty  may  be  extolled,  they  may  be  dressed  up  as  much  as 
possible,  yet  the  commands  of  God  cannot  be  abrogated  by  them. 
The  doctors  afl&rm  that  vows  are  not  binding  which  contravene 
papal  laws — how  much  less  can  they  be  obligatory  or  possess 
force  against  the  law  of  God  ? 

If  there  were  no  other  reasons  why  the  obligation  of  vows  might 
be  annulled,  the  popes  would  not  have  granted  dispensations  from 
them ;  for  it  does  not  become  any  man  to  abolish  duties  arising 
from  the  laws  of  God.  Therefore,  the  popes  have  wisely  consid- 
ered that  in  this  obligation  equity  must  be  observed,  and  have 
repeatedly  granted  dispensations,  as  in  the  case  of  the  King  of 
Arragon,  and  many  others.  Since,  therefore,  dispensations  have 
been  granted  for  the  attainment  of  temporal  objects,  how  much 
more  reasonable  is  it  to  grant  them  on  account  of  some  necessity 
of  the  soul  ? 

Again,  why  do  our  opponents  so  strenuously  insist  on  the  invio- 
lability of  vows,  without  first  inquiring  whether  the  vow  is  a 
proper  one  ?  For  a  vow  should  contemplate  possible  things,  and 
be  voluntary  and  unconstrained.  But  how  perpetual  chastity  is 
in  the  power  and  ability  of  man  is  well  understood  :  and  there  are 
few,  either  males  or  females,  who  have  made  the  monastic  vow 
deliberately  and  of  their  own  accord.  They  are  persuaded  to  take 
the  vows  of  monastic  life  before  they  have  attained  their  proper 
senses;  and  sometimes  aLso  they  are  compelled  and  urged  to  it. 

>  ICor.  7:  2.  =  Gen.  2:  18. 


OF    MONASTIC   VOWS.  290 

Therefore  it  is  not  just  that  men  should  dispute  so  rashly  and 
severely  of  the  obligation  of  vows,  seeing  all  concede  that  it  is 
contrary  to  the  nature  and  form  of  a  vow,  that  it  should  not  be 
made  voluntarily,  with  proper  counsel  and  due  deliberation. 

Several  canons  and  papal  laws  annul  those  vows  which  were 
made  under  fifteen  years  of  age  :  for  they  hold  that  persons  under 
that  age  have  not  sufficient  understanding  to  decide  upon  their 
entire  course  of  life. 

Another  canon  concedes  still  more  years  to  human  infirmity  : 
for  it  forbids  any  one  to  make  the  monastic  vow  under  eighteen 
years  of  age.  By  this  canon  the  greater  part  of  the  inmates  of 
monastic  institutions  are  excused,  and  have  cause  to  leave  them, 
for  they  generally  entered  them  in  childhood,  prior  to  that  age. 
Finally,  if  even  the  violation  of  monastic  vows  might  be  censured, 
it  would  still  not  follow  that  their  marriages  should  be  dissolved. 
For  Augustine,  in  his  27  Quaest.  1  cap.  Nuptiarum,  says  such 
marriages  should  not  be  dissolved.  And  St.  Augustine  has  always 
been  held  in  high  repute  in  the  Christian  church,  although  some 
have  since  taught  differently. 

Although  the  divine  precept  concerning  marriage,  already 
absolves  many  from  their  monastic  vows,  our  writers  assign  many 
other  reasons  to  demonstrate  that  they  are  not  binding.  Every 
species  of  worship  invented  by  men,  without  a  divine  precept,  in 
order  to  merit  justification  and  grace,  is  contrary  to  the  gospel  and 
will  of  God.  As  Christ  himself  say.s,  "  But  in  vain  do  they  wor- 
ship me,  teaching  for  doctrines  the  commandments  of  men."  ' 
Coincident  with  this  is  the  doctrine  of  Paul,  that  we  should  not 
seek  our  righteousness  in  our  own  services,  invented  by  men ;  that 
true  righteousness  in  the  sight  of  God  must  be  sought  iu  faith, 
and  in  our  confidence  iu  the  mercy  of  God  through  Christ,  his 
only  Son.  But  it. is  notorious,  that  the  monks  represent  their 
fictitious  righteousness  as  amply  sufficient  to  merit  the  pardon  of 
sin  and  divine  grace.  But  what  is  this  else  than  to  rob  the  merits 
of  Christ  of  their  glory,  and  to  deny  the  righteousness  of  faith  ? 
Hence  it  follows  that  these  vows  were  unjust  and  a  false  worship, 
and  uf  course  not  binding.      For  a  vow  to  do  anything  contrary  to 

'  iMatt.  15:9. 


300  ABUSES   CORRECTED. 

the  divine  command,  that  h,  an  oath  imjyrope)-  in  itself,  is  not 
vhiiijatori/,  as  even  the  cano7is  declare;  for  an  oath  cannot  hind 
us  to  sin. 

St.  Paul  says  to  the  Galatians,'  "  Christ  is  become  of  no  effect 
unto  you,  whosoever  are  justified  by  the  law;  ye  are  all  fallen  from 
grace."  Those,  therefore,  who  would  be  justified  by  their  vows, 
have  abandoned  the  grace  of  God  through  Christ :  for  they  rob 
Christ  of  his  glory,  who  alone  can  justify  us,  and  transfer  this 
glory  to  their  vows  and  monastic  life. 

It  cannot  bo  denied  that  the  monks  taught  and  preached  that 
they  are  justified  and  merit  pardon  of  sin  by  their  vows  and  mo- 
nastic life ;  yea,  they  have  invented  and  afl&rmed  things  still  more 
unbecoming,  namely,  that  they  can  communicate  their  good  works 
to  others.  Now,  if  any  one  desired  to  urge  this  matter  with  rigor 
and  dress  up  all  these  charges  against  them,  how  many  things 
could  he  not  collect,  of  which  the  monks  themselves  would  now 
be  ashamed,  and  what  they  would  gladly  deny  ?  Above  all  this, 
they  have  persuaded  the  people  that  these  spurious  religious 
orders  constitute  Christian  perfection.  This  is  certainly  to  glory 
in  works  that  we  may  be  justified  by  them.  Nor  is  this  a  small 
offence  in  the  Christian  church,  to  inculcate  on  the  people  such  a 
system  of  worship,  invented  by  man  and  unauthorized  by  the  law 
of  God,  and  to  teach  them  that  such  worship  makes  men  pious 
and  just  before  God.  For  the  righteousness  of  faith,  which  should 
be  most  insisted  on  in  the  church,  thus  becomes  obscured  when 
the  people  are  made  to  stare  at  this  rare  angelic  spirituality,  and 
false  pretence  of  poverty,  humility,  and  chastity. 

It  is,  moreover,  a  corruption  of  the  divine  law  and  of  true  wor- 
sbip,  to  hold  up  the  monastic  life  to  the  people  as  the  only  perfect 
one.  For  Christian  perfection  consists  in  this,  that  we  love  and 
fear  God  with  all  our  heart,  and  yet  combine  with  it  sincere  re- 
liance and  faith  in  him  through  Christ :  that  it  is  our  privilege 
and  duty  to  supplicate  the  throne  of  grace  for  such  things  as  we 
need  in  all  our  trials,  and  in  our  respective  callings ;  and  to  give 
diligence  in  the  performance  of  good  works.  It  is  in  this  that 
true  perfection  consists,  and  the  true  worship  of  God,  but  not  in 
begging,  or  in  a  black  or  white  hood. 

'  Gal.  5  :  4. 


■      OF   THE   rOWER   OF  THE   BISHGI'S   OR   CLERGY.  oOl 

But  the  common  people  are  led  into  many  injurious  opinions  by 
the  false  commendation  of  monastic  life.  When  they  hear  a  life 
of  celibacy  applauded  without  measure,  it  follows  that  their  con- 
science is  oppressed  in  their  married  state;  for  when  the  common 
people  hear  that  the  mendicants  alone  are  to  be  regarded  as  perfect, 
they  cannot  feel  assured  that  they  are  not  guilty  of  sin,  in  holding 
worldly  possessions  and  pursuing  a  worldly  calling.  When  the 
people  hear  that  it  is  merely  a  counsel  not  to  take  revenge,  the 
consequence  is,  that  some  imagine  they  can  take  revenge  in  pri- 
vate life  without  sin.  Some  suppose  that  revenge  is  entirely  unbe- 
coming in  a  Christian,  even  in  a  Christian  government.  And  we 
read  of  many  examples  of  persons  who  have  forsaken  their  wives 
and  children,  and  also  the  duties  of  civil  government,  and  confined 
themselves  in  monasteries.  They  regarded  this  as  fleeing  from 
the  world,  and  seeking  such  a  life  as  is  more  pleasing  to  God  than 
any  other.  They  could  not  understand  that  it  is  our  duty  to  serve 
God  according  to  those  commands  which  he  has  given,  and  not 
those  invented  by  men.  But  that  is  certainly  a  good  and  perfect 
state  of  life  which  is  sanctioned  by  the  law  of  God,  whilst  that  is 
a  dangerous  condition  or  mode  of  life  which  is  unauthorized  by  the 
divine  law. 

It  was  necessary  to  give  good  instructions  to  the  people  on  such 
subjects.  Gerson  also,  in  former  times,  censured  the  error  of  the 
monks  in  regard  to  perfection,  and  shows  that  in  his  day  it  was  a 
novelty  to  assert  that  the  monastic  life  is  a  state  of  perfection.  So 
numerous  are  the  ungodly  opinions  and  errors  which  adhere  to  mo- 
nastic vows,  that  they  justify  the  sinner  and  make  him  pious 
before  God ;  that  they  constitute  Christian  perfection ;  that  in 
taking  them,  we  obey  both  the  counsels  and  precepts  of  the  gospel; 
that  they  have  works  of  supererogation  which  man  does  not  owe 
to  God. 

Now,  as  all  this  is  false,  groundless,  and  fictitious,  it  follows  that 
monastic  vows  are  void  and  not  binding.       » 

TOPIC  VII.— OF  THE  POWER  OF  THE  BISHOPS  OR  CLERGY. 

Much  has  been  written  on  this  subject  in  former  times,  and  an 
unnatural  commixture  of  civil  and  ecclesiastical  power  has  been 
efiiected.  Extensive  wars  and  rebellions  have  thus  been  produced 
20 


o02  ABUSES   rOBRECTED. 

by  the  pontiffs,  who,  under  pretence  of  authority  from  Christ, 
have  not  only  invented  new  methods  of  worship,  and  thus  under 
penalty  of  excommunication  oppressed  the  consciences  of  men,  but 
even  presumed  to  dethrone  kings  and  emperors  at  pleasure,  and 
to  place  others  in  their  stead !  This  presumption  has  in  former 
times  often  been  censured  by  learned  and  pious  men.  Hence  we 
have  been  compelled  to  point  out  the  lines  of  distinction  between 
civil  and  ecclesiastical  power;  and  have  inculcated  the  duty  of 
paying  due  respect  to  each,  as  two  of  the  highest  gifts  of  God  upon 
earth.  Accordingly  we  teach,  that  the  power  of  the  keys  or  of 
the  bishops,  according  to  the  gospel,  consists  in  a  divine  command 
and  commission  to  preach  the  gospel,  to  remit  and  retain  sins,' and 
to  administer  the  sacraments.  For  Christ  sent  forth  his  disciples 
with  the  command,  "As  my  Father  hath  sent  me,  even  so  I  send 
you — receive  ye  the  Holy  Ghost;  whosesoever  sins  ye  remit,  they 
are  remitted  unto  them ;  and  whosesoever  sins  ye  retain,  they  are 
retained."  ^  But  this  power  of  the  keys  or  clergy  is  exercised  en- 
tirely by  the  doctrine  and  preaching  of  God's  word  and  the  admin- 
istration of  the  sacraments  to  few  or  many,  according  to  our 
calling.  For  thereby  are  conferred  not  temporal  but  eternal  bless- 
iugs,  such  as  everlasting  righteousness,  the  Holy  Spirit,  and  eternal 
life.  These  blessings  cannot  be  obtained  in  any  other  way  than 
through  the  ministry  of  the  word  and  the  sacraments.  For  the 
apostle  Paul  says,  "  The  gospel  is  the  power  of  God  unto  salvation 
to  every  one  that  believeth.'^  Inasmuch,  then,  as  the  power  of 
the  church  or  of  the  clergy  confers  only  spiritual  gifts,  and  is 
exerted  through  the  preaching  of  the  gospel,  it  cannot  interfere 
with  the  civil  government.  For  the  latter  relates  to  matters  en- 
tirely different,  and  protects  not  the  souls  of  men,  but  their  bodies, 
against  external  violence,  by  the  sword  and  bodily  penalties. 

The  civil  and  ecclesiastical  governments  ought,  therefore,  not  to 
be  united.  The  church  is  commanded  to  preach  the  gospel  and 
administer  the  sacraments;  and  ought,  therefore,  not  to  interfere 
with  the  powers  of  the  civil  gnverument,  by  dethroning  or  making 
kings,  by  absolving  subjects  from  allegiance  to  the  civil  goveru- 
ment,  nor  enact  laws  on   subjects   belonging  to  civil  legislation. 

'  See  piige  157-lGl.  =  1  Jolin  20 :  21. 


OF   THE    POWER   OF   THE    BISHOPS    OR   CLERGY.  303 

Christ  hiiuself  has  taught  us,  My  kingdom  is  not  of  this  world ; ' 
and,  Who  hath  made  me  a  judge  over  you?^  And  Paul  to  the 
Philippians,^  says,  our  citizenship  (thus  has  Luther  correctly  rea-. 
dered  TioXctsvua,  hi'mjcrscliaft,  and  not  conversation,  as  in  our  Eng- 
lish version)  is  in  heaven.  And  again,  the  weapons  of  our  war- 
fare are  not  carnal,  but  mighty  through  God  to  the  pulling  dowa 
of  strongholds;  casting  down  imaginations  and  every  high  thing 
that  exalteth  itself  against  the  knowledge  of  God.'' 

This,  according  to  our  view,  is  the  difference  between  the  civil 
and  ecclesiastical  power;  and  both  are  to  be  regarded  and  respected 
as  the  greatest  gifts  of  God  on  earth.  If  ministers  have  any 
civil  office  at  all,  they  derive  it  from  their  political  government, 
as  the  gift  of  emperors  and  kings,  and  it  has  nothing  to  do  with 
their  office  as  ministers  of  the  gospel.  The  bishop's  (i.  e.,  minis- 
ter's) office,  according  to  divine  right,  is,  therefore,  to  preach  the 
gospel,  to  remit  sins,  to  judge  of  doctrine,  and  reject  such  doc- 
trines as  are  contrary  to  the  gospel,  to  exclude  open  transgressors 
from  the  Christian  Church,  without  employing  any  human  power, 
but  simply  by  the  word  of  God.  It  is  the  duty  of  the  church  to 
give  heed  to  the  bishops,  according  to  the  declai-atiou  of  Christ, 
He  that  heareth  you,  heareth  me.^  But  if  they  teach  or  appoint 
anything  contrary  to  the  gospel,  we  are  commanded  by  God  him- 
self not  to  obey  them  :  "  Beware  of  false  prophets."®  And  Paul 
says,  "  But  though  we  or  an  angel  from  heaven,  preach  any  other 
gospel  unto  you  than  that  which  we  have  preached  unto  you,  let 
him  be  accursed."''  And  to  the  Corinthians^  he  says,  '' For  we 
can  do  nothing  against  the  truth,  but  for  the  truth."  Also  v.  10  : 
"  According  to  the  power  which  the  Lord  hath  given  me  to  edifi- 
cation, and  not  to  destruction."  The  ecclesiastical  law  also  com- 
mands the  same  thing  in  2  Quest.  7,  in  Cap.  Sacerdotes,  and  in 
Cap.  Oves.  St.  Augustine  says,  in  his  Epistle  against  Petilian, 
Nor  is  it  our  duty  to  obey  those  bishops  who  have  been  duly 
elected,  if  they  err,  or  teach  or  command  anything  contrary  to  the 
word  of  God. 

The  other  powers  and  jurisdiction  of  the  bishops  (or  clergy) 
in  several  matters,  such  as  marriage  and  tithes,  they  derive  from 

'  John  18  :  36.  ^  Luke  12  :  ll  =  Phil.  3  :  20. 

*  2  Cor.  10  :  4,  5.  *  Luke  10 :  16.  ^  Matt.  7  :  15. 

'  Gal.  1:8.  >2  Cor.  13  :  8. 


804  ABUSES    CORRECTED. 

human  governments.  But  if  the  ecclesiastical  judges  are  negli- 
gent in  their  office,  it  is  the  duty  of  the  princes  to  adjudge  justice 
to  their  subjects,  whether  they  do  it  reluctantly  or  not,  for  the 
sake  of  preventing  discord  and  dissatisfiction  in  the  country. 

Farther,  it  is  disputed  whether  bishops  also  have  power  to  pre- 
scribe ceremonies  in  the  church,  such  as  ordinances  concerning 
meats,  holy-days,  and  different  grades  of  ecclesiastical  officers. 
Those  who  ascribe  this  power  to  the  bishops,  appeal  to  the  declara- 
tion of  Christ,  John  16  :  12.  ''I  have  yet  many  things  to  say 
unto  you,  but  ye  cannot  bear  them  now.  Howbeit  when  he,  the 
Spirit  of  truth  is  come,  he  will  guide  you  into  all  truth."  They 
also  adduce  the  example  (of  the  Apostles)  in  Acts  15  :  20,  where 
they  prohibited  the  use  of  blood  and  things  strangled.  In  addi- 
tion to  this,  they  alledge  that  the  Sabbath  was  changed  unto  Sun- 
day (the  Lord's  day),  contrary  to  the  decalogue,  as  they  consider 
it ;  and  no  example  is  urged  and  referred  to  so  frequently  as  the 
change  of  the  Sabbath,  by  which  they  wish  to  establish  the  point 
that  the  power  of  the  church  is  great,  as  she  dispensed  with  the 
decalogue,  and  made  a  change  in  it. 

But  on  this  question  we  teach  that  the  bishops  have  no  power 
to  determine  and  appoint  anything  contrary  to  the  gospel,  as  is 
above  proved,  and  as  the  ecclesiastical  code  inculcates  through- 
out the  whole  of  the  ^th  Distinction.  Now  it  is  manifestly  con- 
trary to  the  word  of  God,  to  make  or  enjoin  laws  with  the  view 
of  thereby  making  satisfaction  for  sin  and  obtaining  grace ;  for 
the  honor  of  the  Saviour's  merits  is  tarnished  when  we  presume 
to  merit  grace  by  such  human  appointments.  It  is  also  notorious 
that  this  opinion  in  the  Christian  church  has  given  rise  to  num- 
berless human  traditions,  whilst  the  doctrine  concerning  faith  and 
the  righteousness  of  faith  was  entirely  suppressed.  Every  day 
new  holy-days  and  new  fasts  were  prescribed,  new  ceremonies  and 
new  honors  to  the  saints  were  appointed,  in  order,  by  these  works, 
to  merit  grace  and  every  blessing  of  God.  Again,  those  who  set 
up  human  traditions  also  violate  the  law  of  God  when  they  attri- 
bute sin  to  meats,  to  particular  days,  and  other  similar  things; 
thus  burdening  Christians  with  the  servitude  of  tlie  laio,  as  though 
they  were  bound,  in  order  to  merit  the  grace  of  God,  to  practice 
a  mode  of  worship  similar  to  the  Levitical  service;  which  wor- 
ship, they  alledge,  God  commanded  the  apostles  and  bishops  to 


OF  THE  POWER  OF  THE  BISHOPS  OR  CLERGY.     805 

establish.  Thus  some  writers  contend,  and  it  is  quite  credible, 
that  some  bishops  (Latin  copy,  pnjjcs)  were  deceived  by  the  ex- 
ample of  the  Mosaic  law.  Hence  originated  the  numberless  tra- 
ditions, that  it  is  a  mortal  sin  to  do  any  work  on  holy-days,  even 
if  done  without  any  oifence  to  others  ;  that  it  is  a  mortal  sin  to 
omit  the  canonical  hours ;  that  some  kinds  of  food  pollute  the 
conscience ;  that  fasting  is  such  a  work  as  will  reconcile  God ;  that 
sin  in  a  reserved  case  cannot  be  pardoned,  unless  the  consent  of 
the  reserver  be  first  sought,  whereas  the  ecclesiastical  code  speaks 
not  of  the  reservation  of  the  guilt,  but  of  the  penalty  imposed 
by  the  church. 

For  whence  have  the  bishops  the  authority  and  power  to  impose 
such  injunctions  upon  Christians  —  to  ensnare  the  consciences  of 
men  ?  St.  Peter  forbids  the  imposition  of  a  yoke  upon  the  neck 
of  the  disciples  (Acts  15  :  10);  and  St.  Paul  says  to  the  Corin- 
thians (2  Cor.  Id  :  10)  that  ''power  was  given  to  him  unto  edifi- 
cation, and  not  to  destruction."  Why,  then,  do  they  multiply 
sins  by  such  traditions  ?  But  we  have  clear  passages  of  the  sacred 
Scriptures  which  forbid  the  appointment  of  such  traditions,  as 
means  to  merit  the  grace  of  God,  or  as  necessary  to  salvation. 
Thus  St.  Paul  to  the  Col.,  2  :  16,  says,  "Let  no  man,  therefore, 
judge  you  in  meat  or  in  drink,  or  in  respect  of  a  holy-day,  or  of 
a  new  moon,  or  of  the  Sabbath  days,  which  are  a  shadow  of  things 
to  come,  but  the  body  is  of  Christ."  "  Wherefore,  if  ye  be  dead 
with  Christ  from  the  rudiments  of  the  world,  why,  as  though  living 
in  the  world,  are  ye  subject  to  ordinances,"  "  Which  say.  Touch 
not  this,  neither  eat  nor  drink  this,  handle  not  that  which  all  per- 
sist in  the  using,  and  arc  commandments  and  doctrines  of  men, 
which  have  a  show  of  truth."  In  like  manner,  Paul  to  Titus, 
1  :  14,  publicly  forbids  that  they  should  "  give  heed  to  Jewish 
parables  and  commandments  of  men,  that  turn  from  the  truth." 

Thus  Christ,  also,  himself,  speaking  of  those  who  urge  the 
people  to  the  observance  of  human  ordinances  (Matt.  15  :  14), 
says,  "  Let  them  alone,  they  are  blind  leaders  of  the  blind."  He 
rejects  such  worship,  and  declares  "  Every  plant  which  ray  hea- 
venly Father  hath  not  planted,  shall  be  rooted  up."  But  if  bishops 
had  the  power  to  burden  the  churches  with  innumerable  traditions, 
and  to  ensnare  the  consciences,  why  do  the  Scriptures  so  often 
26* 


806  ABUSES   CORRECTED. 

forbid  the  making  of  human  traditions,  or  paying  any  regard  to 
tliem  ?  Why  do  they  term  them  doctrines  of  devils?  Would 
the  Holy  Spirit  have  uttered  all  these  admonitions  in  vain  ? 

Therefore,  since  such  ordinances  which  have  been  appointed, 
and  been  represented  as  necessary  to  appease  God  and  merit  grace, 
are  opposed  to  the  gospel,  it  is  utterly  unbecoming  in  the  bishops 
to  enforce  such  worship.  For  it  is  necessary  to  preserve  the  doc- 
trine of  Christian  liberty  in  the  Christian  church ;  namely,  that 
the  servitude  of  the  law  is  not  necessary  to  justiGcation;  as  St. 
Paul  writes  to  the  Galatians  (5  :  1)  "  Stand  fast,  therefore,  in  the 
liberty  wherewith  Christ  has  made  us  free,  and  be  not  entangled 
again  with  the  yoke  of  bondage."  For  it  must  always  be  retained 
as  the  cardinal  article  of  the  gospel,  that  we  obtain  the  grace  of 
God  by  faith  in  Christ,  without  any  merit  of  our  own,  and  do  not 
merit  it  by  any  works  appointed  by  men. 

And  what  are  we  to  believe  concerning  Sundai/  (the  Lord's 
day),  and  other  similar  ordinances  and  ceremonies  of  the  church  ? 
To  this  inquiry  we  reply,  the  bishops  and  clergy  may  make  regu- 
lations, that  order  may  be  observed  in  the  church,  not  with  the 
view  of  thereby  obtaining  the  grace  of  God,  nor  in  order  thus  to 
make  satisfaction  for  sins,  nor  to  bind  the  consciences,  to  hold  and 
regai'd  this  as  a  necessary  worship  of  God,  or  to  believe  that  they 
would  commit  sin  if  they  violated  these  regulations  without  of- 
fence to  others.  Thus  St.  Paul  to  the  Corinthians  (1  Cor.  11  :  5), 
has  ordained  that  women  should  have  their  heads  covered  in  the 
congregation  ;  also,  that  the  ministers  should  not  all  speak  at  the 
same  time  in  the  congregation,  but  in  an  orderly  manner,  one 
after  another. 

.It  is  becoming  in  a  Christian  congregation  to  observe  such  order, 
for  the  sake  of  love  and  peace,  and  to  obey  the  bishops  and  clergy 
in  these  cases,  and  to  observe  these  regulations  so  far  as  not  to 
give  offence  to  one  another,  so  that  there  may  be  no  disorder  or 
unbecoming  conduct  in  the  church.  Nevertheless,  the  consciences 
of  men  must  not  be  oppressed,  by  representing  these  things  as 
necessary  to  salvation,  or  teaching  that  they  are  guilty  of  sin,  if 
they  break  these  regulations  without  offence  to  others;  for  no  one 
affirms  that  a  woman  commits  sin  who  goes  out  with  her  head  un- 
covered, without  giving  offence  to  the  people.  Such  also  is  the 
ordiuuiice    concerning    Sunday,   Easter,  Whitsunday,  and  similar 


OF  THE  POWER  OF  THE  BISHOPS  OR  CLERGY.     307 

festivals  and  customs.  For  those  who  suppose  that  the  ordinance 
concerning  Sunday  instead  of  Sabbath,  is  enacted  as  necessary, 
are  greatly  mistaken.  For  the  Holy  Scripture  has  abolished  the 
Sabbath,  and  teaches  that  all  the  ceremonies  of  the  old  law  m;iy 
be  omitted,  since  the  publication  of  the  gospel.  And  yet,  as  it 
was  necessary  to  appoint  a  certain  day,  in  order  that  the  people 
might  know  when  they  should  assemble,  the  Christian  church  has 
appointed  Sunday  (the  Lord's-day)  for  this  purpose,  and  to  this 
change  she  was  the  more  inclined  and  willing,  that  the  people 
might  have  an  example  of  Christian  liberty,  and  might  know  that 
the  observance  of  neither  the  Sabbath  nor  any  other  day  is  neces- 
sary. There  have  been  numerous  erroneous  disputations  published, 
concerning  the  change  of  the  law,  the  ceremonies  of  the  New 
Testament,  and  the  change  of  the  Sabbath,  which  have  all  spruuo- 
from  the  false  and  erroneous  opinion,  that  Christians  must  have 
such  a  mode  of  divine  worship  as  is  conformed  to  the  Levitical  or 
Jewish  service,  and  that  Christ  enjoined  it  on  the  apostles  and 
bishops,  to  invent  new  ceremonies,  which  should  be  necessary  to 
salvation.  The  same  errors  have  intertwined  themselves  with  the 
Christian  church,  when  the  doctrine  concerning  the  righteousness 
of  faith  was  not  taught  and  preached  in  its  purity.  Some  argue 
that  Sunday  ought  to  be  kept,  although  not  on  the  ground  of  di. 
vine  obligation,  and  prescribe  what  kind  and  how  much  labor  may 
be  performed  on  holy-days.  But  what  else  are  such  disputations 
than  snares  of  conscience?  For  although  they  undertake  to  miti- 
gate human  traditions  and  give  them  a  modified  explanation,  yet 
no  mitigation  (jTtinxsia)  can  be  adopted,  as  long  as  the  belief  of 
their  necessity  is  entertained.  And  this  belief  must  continue  as 
long  as  the  doctrine  concerning  the  righteousness  of  faith  and  of 
Christian  liberty  is  unknown.  The  apostles  have  commanded 
that  men  should  abstain  from  blood  and  from  things  strangled. 
But  who  at  present  observes  their  injunction  ?  And  yet  those  are 
not  guilty  of  sin  who  do  not  observe  it,  for  the  apostles  themselves 
did  not  wish  to  burden  the  consciences  of  men  with  such  servi- 
tude, but  prohibited  those  things  for  a  season,  to  avoid  giving  of- 
fence. For  in  explaining  his  ordinance,  we  must  have  regard  to 
the  cardinal  article  of  Christian  doctrine  which  is  not  abrogated 
by  it. 

Scarcely  any  of  the  old  canons  are  observed  according  to  their 


308  ABUSES   CORRECTED. 

literal  import,  and  mimj  of  these  traditions  are  daily  neglected, 
even  by  those  who  are  most  diligent  in  such  observances.  Nor 
can  any  relief  be  afforded  to  the  conscience  of  men  unless  we 
adopt  this  principle  of  mitigation,  namely,  that  we  must  under- 
stand how  to  observe  those  traditions  in  such  a  manner  as  not  to 
regard  them  as  necessary,  or  to  suppose  that  conscience  is  violated 
even  if  their  observance  is  neglected.  And  the  bishops  would 
readily  be  obeyed  if  they  did  not  insist  upon  exacting  obedience 
to  those  traditions  which  cannot  be  observed  without  sin.  At 
present  they  prohibit  the  holy  Sacrament  in  both  kinds,  and  the 
marriage  of  the  clergy,  and  will  receive  no  one  until  he  has  taken 
an  oath  not  to  preach  these  doctrines,  which  are  nevertheless  un- 
doubtedly accordant  with  the  gospel. 

Our  churches  do  not  desire  that  the  bishops  should  make  peace 
and  restore  harmony  to  the  detriment  of  their  honor  and  dignity; 
although,  in  a  case  of  necessity,  it  would  be  proper  for  them  even 
to  do  this.  They  merely  request  that  bishops  should  remove  cer- 
tain unjust  burdens,  which  formerly  did  not  exist  in  the  church, 
which  were  adopted  contrary  to  the  usage  of  the  universal  church, 
and  which,  although  at  first  there  may  have  been  some  reason  for 
their  adoption,  are  not  suited  to  our  times.  Nor  can  it  be  denied 
that  several  traditions  were  adopted  through  ignorance.  The 
bishops  ought  therefore  to  have  the  goodness  to  luitigatc  these  or- 
dinances to  preserve  the  unity  of  the  church ;  since  such  a  change 
would  do  no  injury,  and  many  ordinances  appointed  by  men,  were 
of  their  own  accord  abandoned,  in  the  course  of  time,  as  unne- 
cessary, as  the  Papal  code  itself  shows.  But  if  they  cannot  grant 
our  request,  and  mitigate  or  abolish  such  human  ordinances  which 
cannot  be  observed  without  sin,  we  are  bound  to  follow  the  direc- 
tion of  the  apostles,  which  commands  us  to  '  ohc^  God  rather  than 
men,' 

St.  Peter  forbids  the  bishops  to  exercise  lordship,  as  though 
they  possessed  the  power  to  compel  the  church  to  do  as  they 
pleased.  But  the  object  at  which  we  aim  is  not  to  take  from  the 
bishops  their  power,  but  we  desire  and  entreat  them  not  to  coerce 
the  conscience  to  sin.  But  if  they  fail  to  do  this,  and  despise  this 
petition,  then  let  them  remember  that  they  must  answer  to  God 
lor  having,  by  their  severity,  caused  division  and  schism  in  the 
church,  which  it  was  certainly  their  duty  to  prevent. 


ABUSES    CORRECTED.  309 


Conclusion. 


The  foregoing  are  the  principcal  subjects  of  dispute  between  us. 
It  were  indeed  easy  to  enumerate  many  other  abuses  and  errors, 
but  for  the  sake  of  brevity  we  have  omitted  them.  Much  com- 
plaint, for  example,  has  existed  concerning  indulgences,  pil- 
grimages, and  the  abuse  of  excommunication.  The  clergy  have 
also  had  endless  disputes  with  the  monks  about  confession, 
burials,  funeral  discourses,  and  numberless  other  subjects.  Ail 
these  we  have  omitted  for  the  sake  of  moderation,  in  order  that 
the  most  important  points  in  this  matter  may  the  more  easily 
be  understood.  Nor  should  it  be  supposed,  that  anything  has 
been  spoken  or  adduced  out  of  hatred  or  severity  towards  any  one; 
but  we  have  enumerated  only  those  points,  which  we  regarded  it 
necessary  to  adduce  and  mention,  in  order  that  it  might  the  more 
easily  be  seen,  that  we  have  adopted  nothing,  either  in  regard  to 
doctrine  or  ceremonies,  that  is  opposed  to  the  Holy  Scriptures  or 
to  the  universal  Christian  church.  For,  not  to  indulge  in  boast- 
ings, it  is  notorious  and  publicly  known,  that  we  have  labored 
with  all  diligence  to  prevent  any  new  or  impious  doctrine  from  in- 
sinuating itself  into  our  churches,  or  from  spreading  and  prevailing 
in  them. 

The  above-enumerated  articles  we  have  desired  to  present,  in 
accordance  with  the  (imperial)  Citation,  as  an  exhibition  of  our 
Confession  and  of  our  doctrine.  If  any  one  should  find  defects 
in  it,  we  hold  ourselves  ready  to  furnish  him  with  additional  in- 
formation, on  the  ground  of  the  divine  and  Holy  Scriptures. 
Signed, 

John,  tbe  Elector  of  Saxony, 

George,  Earl  of  Bradenburg, 

Ernest,  Duke  of  Luneberg, 

Philip,  Landgrave  of  Hesse, 

John  Frederick,  Duke  of  Saxony, 

Francis,  Duke  of  Luneberg, 

Wolfgang,  Prince  of  Anhalt, 

The  Senate  and  Magistracy  of  Nuremberg, 

The  Senate  of  Eeutlino;cu. 


THE   LORD'S   DAY. 


CHRISTIAN    SABBATH. 


As  the  views  of  the  Lord's  day,  expressed  in  the  last  Topic  of 
the  Abuses  Corrected,  fall  far  short  of  the  dignity  and  obligation, 
which  the  Scriptures  (as  generally  understood  by  the  Evangelical 
churches  of  our  land),  attribute  to  that  day;  and  as  lax  notions  of 
the  divine  obligation  of  the  Lord's  day  cannot  fail  to  be  prejudicial 
to  the  interests  of  piety  and  the  progress  of  Christ's  kingdom ;  we 
have  deemed  it  a  duty  to  introduce  an  argument  on  the  opposite 
side  of  this  question.  The  almost  universal  desecration  of  the 
Christian  Sabbath  by  the  different  nations  of  Europe  to  secular 
business  and  amusements,  may  in  a  great  degree  be  traced  to  the 
lax  notions  of  the  Heformers  on  this  subject ;  and  it  is  no  less 
pleasing  than  suggestive  to  find,  that  among  the  efforts  of  Evan- 
gelical Christians,  especially  in  Germany  and  England,  for  the 
revival  of  genuine  Protestant  religion  and  piety,  efforts  to  promote 
higher  views  and  holier  observance  of  the  Lord's  day,  hold  a 
prominent  place. 

The  Reformers  erroneously  regarded  the  Sabbath  merely  as  a 
Mosaic  institution,  and  did  not  attribute  sufficient  weight  to  the 
fact,  that  it  had  existed  long  before  the  time  of  Moses,  yea  had 
been  instituted  by  God  at  the  close  of  the  creative  week.  Now, 
that  the  Sabbath,  so  far  as  it,  7oas  a  ceremonial  institution,  fell  to 
the  ground  at  the  abrogation  of  the  Mosaic  ritual,  is  admitted. 
But  that  the  abrogation  of  the  Mosaic  additions  could  not  annul 
the  moral  obligation  of  the  Sabbath  which  existed  before  the  time 
of  Moses,  yea,  existed  from  the  commencement  of  the  human 
race,  is  equally  clear.  This  obligation  to  devote  one  day  in  seven 
to  religious   purposes,  therefore    remained,  after   its   ceremonial 

(310) 


THE   lord's   day,    ETC.  Sll 

appendages  had  been  abrogated.  This  obligation  tlie  inspired 
apostles  and  the  primitive  church  under  their  guidance  still 
acknowledged,  and  for  -wise  reasons  adopted  the  first;  day  of  the 
week,  instead  of  the  seventh,  for  these  public  religious  observances. 

la  inviting  the  attention  of  our  readers  to  the  important  sub- 
ject of  the  Christian  Sabbath,  we  address  them  as  American  free- 
men, as  those  whom  the  Creator  has  invested  with  the  power  of 
moral  agents,  and  to  whom  he  has  granted  free  institutions;  as 
those,  on  whom  he  has  devolved  the  high  but  arduous  duty  of 
self-government.  No  despot  controls  our  civil  interests  :  no  bigot 
has  power  to  infringe  our  rights  of  conscience.  We  are  as  yet 
secure  in  the  enjoyment  of  life,  liberty,  and  the  pursuit  of  tempo- 
ral happiness,  under  the  progressive  lights  of  reason  and  science; 
and  in  the  prosecution  of  our  higher,  our  immortal  interests, 
according  to  the  dictates  of  our  own  consciences,  none  daring  to 
molest  us  or  make  us  afraid.  Both  these  interests,  however,  need 
to  be  guarded  against  dangerous  enemies,  and  both  are  materially 
affected  by  the  proper  observance  of  the  Christian  Sabbath. 

Of  the  divine  obligation  to  consecrate  one  day  in  seven  to  rest 
from  secular  toil,  and  to  exercises  of  religious  devotion,  is  strenu- 
ously urged  in  Scriptures.  The  reasons  for  which  it  was  enacted 
at  the  end  of  the  creative  week  are  equally  applicable  to  all  nations 
and  all  generations :  "  Because  in  six  days  the  Lord  created  the 
heavens  and  the  earth,  and  rested  on  the  seventh  from  all  the 
works  which  he  had  made."  And  as  he  created  the  heavens  and 
the  earth,  not  for  the  Jews  only,  but  for  all  nations,  so  the  example 
of  his  resting  and  sanctifying  the  seventh  day,  must  also  have  been 
designed  for  all.  Here  we  find  the  original  and  formal  institution 
of  the  Sabbath.  In  Exod.  20  :  8-11,  it  is  evidently  spoken  of  as 
already  existing  and  known.  The  language,  '^  Rememhcr  the 
Sabbath  day,"  etc.,  implies  a  previous  acquaintance  with  it.  The 
same  is  true  of  Exod.  16.  Moreover,  the  declaration  of  the 
Saviour,  that  the  Sabbath  was  made  for  mmi  (not  alone  for  the 
Jews),  forbids  the  idea  of  its  restriction  to  the  Israelites  alone,  and 
'implies  that  it  was  intended  for  all  mankind,  and  therefore  appro- 
priately instituted  at  that  early  day.  That  the  Sabbath  was  ap- 
pointed at  the  time  just  stated,  is  moreover  sustained  by  the  fact, 
that  the  division  of  time  into  weeks  was  found  anions;  the  most 


3 12  THE  lord's  day;  or, 

ancient  nations,  as  far  back  as  history  and  tradition  extend.  It 
■was  found  among  tiie  Egyptians,  Assyrians,  Phaniicians,  Ancient 
CLiinese,  Indians,  Arabians,  and  others.  No  other  rational  account 
of  the  general  prevalence  of  the  hebdomadal  division  of  time  in 
the  earliest  ages  of  antiquity  can  be  given,  than  that  it  was  spread 
by  tradition  from  the  family  of  Noah,  who  had  derived  it  from 
our  first  parents. 

We  claim  not  that  the  identical  hours  must  be  observed  over 
the  whole  earth  j  for,  unless  the  night  were  employed,  this  would 
be  physically  impossible.  Had  the  popular  theory  of  antiquity 
proved  true,  that  the  earth  is  an  extended  plain,  the  same  twelve 
hours  might  have  been  observed  for  the  active  duties  of  the  Sab- 
bath by  all  men.  But  how  can  the  inhabitants  of  a  revolving 
sphere,  illuminated  from  one  fixed  point,  all  have  their  Sabbath 
day^  or  any  other  day,  at  the  same  time  ?  We  need  scarcely 
remind  any  of  you,  that  if  colonies  had  simultaneously  emigrated 
from  Eden,  in  opposite  directions,  and  proceeded  half  round  the 
globe,  they  would  have  been  involved  in  midnight,  whilst  the 
meridian  sun  illumined  their  starting  point :  and  if  they  continued 
their  progress  till  they  completed  the  circuit,  each  having  faith- 
fully kept  the  seventh  day  as  Sabbath,  they  would  find  themselves 
observing  diflferent  days,  the  one  Saturday,  and  the  other  Monday  j 
the  one  colony  having  lost  and  the  other  gained  a  day.  But  though 
the  simultaneousness  of  Sabbatic  observance  will  be  conceded  as  un- 
necessary, it  is  evident,  that  whilst  these  divergent  colonies  might 
both  regularly  observe  the  seventh  day,  counting  from  the  time 
they  started,  yet  when  they  met,  as  they  would  be  observing  dif- 
ferent days,  they  must  either  have  two  conflicting  Sabbaths,  or 
one  of  them  must  change  its  day  and  adopt  that  of  the  other.' 

'  These  remarks  .ire  strikingly  illustrated  in  tlie  case  of  the  Christians 
in  Tahiti  and  Hawaii  in  the  Pacific  Ocean : 

"  Wheu  the  iirst  English  missionaries  went  to  Tahiti,  they  passed  round 
the  Cape  of  Good  Hope,  to  the  east;  and  the  American  missionaries  to 
Hawaii  passed  round  Cape  Horn,  to  the  west.  As  a  necessary  conse- 
quence, there  is  between  them  the  difference  of  one  day  and  one  night, 
in  the  reckoning  of  time.  And  hence,  for  thirty  years  there  has  existed, 
and  still  exists',  in  the  Pacific  Ocean,  this  singular  fact — two  groups  of 
islands,  lying  nearly  north  and  south  of  each  other,  and  no  farther  apart 


CHRISTIAN    SABBATH.  313 

Since  the  Creator  has  made  it  physically  impossible  to  observe  the 
same  hours,  or  even,  in  some  cases,  the  same  day;  does  he  not 
thus  evidently  teach  us,  that  it  was  not  unalterably  the  seventh 
day  of  the  week,  but  the  religious  observance  of  the  seventh  jJortioii 
of  time  which  essentially  constitutes  his  Sabbath  ?  while,  in  the 
Old  Testament  dispensation,  the  seventh  day  was  confessedly 
appointed.  During  the  Mosaic  dispensation,  the  same  proportion 
of  time  was  reiterated,  with  various  ceremonial  injunctions,'  and 
the  Sabbath,  like  the  rainbow  of  old,  employed  as  a  type  or  sign  ^ 
to  the  Israelites,  without  altering  its  primitive  relation  to  other 

tlian  New  York  and  California,  and  yet  their  inhabitants,  who  are  Chris- 
tianized, observe  the  Sabbath  on  different  days  of  the  week.  This 
singular  fact  may  be  explained,  even  to  the  comprehension  of  children. 
Even  our  young  readers  are  sufficiently  acquainted  with  astronomical 
geografihy  to  know  that  the  succession  of  day  and  night  is  caused  by  the 
apparent  revolution  of  the  sun  from  east  to  west,  or  the  actual  revolution 
of  the  earth  on  its  own  axis,  from  west  to  east.  If,  then,  a  person  should 
set  out  and  travel  entirely  around  the  world,  in  the  same  direction  with 
the  earth's  motion,  he  would  gain  one  apparent  revolution  of  the  sun,  or 
exactly  one  day  and  night.  Or,  if  he  should  go  in  the  opposite  direction, 
or  with  the  snn,  he  would  lose  one  apparent  revolution  of  the  sun,  or  one 
day  and  night.  Therefore,  if  two  persons  should  travel  around  the  earth, 
in  opposite  directions,  when  they  met  at  the  point  they  started  from, 
they  would  differ  exactly  two  daj's  in  their  reckoning  of  time ;  the  one 
being  one  day  ahead,  and  the  other  one  day  behind  the  reckoning  of  those 
who  had  remained  stationary  in  the  place.  Or,  if  they  had  met  on  the 
other  side  of  the  globe,  and  compared  notes,  they  would  have  differed 
one  day ;  the  one  having  gained,  and  the  other  having  lost,  just  half  a 
revolution  of  the  earth  on  its  axis. 

"  This  consideration  fully  explains  the  above  remarkable  fact,  now  ex- 
isting in  the  evangelized  islands  of  the  Pacific  Ocean.  If  you  should  go 
west  to  the  Sandwich  Islands,  you  find  them  keeping  the  Sabbath  on  the 
same  day  with  yourselves.  If,  then,  you  should  pass  almost  directly  south, 
to  the  Society  Islands,  you  would  find  that  their  Sabbath  had  occurred 
the  day  before  yours.  Or,  if  you  go  from  here  east,  and  stop  first  at  the 
Society  Islands,  you  would  find  them  keeping  Sabbath  on  the  same  day 
with  yourselves.  Then  pass  north  to  the  Sandwich  Islands,  their  Sabbath 
would  occur  the  day  after  yours." 

'  Exod.  31  :  12-18.  Numb.  15  :  32-30.  Exod.  34  :  21 ;  .35  :  3.  Nehem. 
10  :  31 ;  13  :  15-21.     Jer,  17  :  21,  22. 

»  Exod.  31  :  13 ;  20  :  12.  Dcut.  5:15.  Exod.  23  :  11.  Ezek.  20  :  20. 
27 


314  THE   LORDS   day;    OR, 

nations.  This  ceremonial  character  and  its  appendages,  •which 
were  peculiar  to  the  Mosaic  economy,  and  ''  were  shadows  of 
things  to  come,  of  which  Christ  is  the  body,"  Paul  tells  the  Collos- 
sians  (2  :  IG)  were  abolished  in  the  New  Testament  with  the  other 
types  and  shadows  of  the  oldj  but  the  primitive  design  and  obli- 
gation remained  to  sanctify  the  seventh  portion  of  time.  The 
inspired  apostles,  doubtless  for  wise  reasons,  selected  the  day  of  our 
Lord's  resurrection,  the  first  day  of  the  week,  for  their  stated 
seventh-day  religious  services,  perhaps  to  connect  the  Saviour's 
triumph  over  death  and  the  powers  of  hell,  with  the  perpetual 
public  devotions  of  Christians,  and  possibly  to  prevent  the  cere- 
monial aspects  of  the  Jewish  Sabbath  from  becoming  connected 
with  that  of  Christians,  to  which  there  would  have  been  a  constant 
tendency,  if  the  same  day  had  been  retained. 

That  the  inspired  apostles,  and  primitive  Christians  under  their 
guidance,  selected  the  first  day  for  their  regular  weekly  public  ex- 
ercises, we  think,  needs  no  labored  argument.  Luke  the  evan- 
gelist, not  only  tells  us,  that  the  disciples  came  together  on  the 
first  day  to  break  bread,  that  is,  to  celebrate  the  communion,  but 
he  says,  on  the  first  day  of  the  week,  ichen  '  they  came  together 
for  this  purpose,  Paul  preached  to  them ;  implying  that  it  was 
their  custom  so  to  convene.  Paul  also  directs  the  Christians  of 
Corinth  and  Galatia  to  hold  their  charitable  collections  on  the  first, 
or,  as  St.  John  calls  it,  '  the  Lord's  day,'  for  the  obvious  reason, 
that  then  they  were  assembled.  (1  Cor.  16  :  1,  2.)  Indeed,  the 
resurrection  of  Christ  was  so  decidedly  the  culminating  and 
crowning  scene  in  the  work  of  redemption,  it  was  so  obviously 
the  day  of  triumph  for  Christ,  for  Christianity,  and  for  Christians, 
that  the  disciples  from  the  beginning  very  naturally  regarded  it  as 
the  day  most  closely  connected  with  their  religion  and  worship, 
and  observed  it  as  such.  And  the  divine  Saviour  himself  seems 
to  have  evinced  his  approbation  of  the  practice.  We  have  no  ac- 
count of  his  having  met  with  them  after  his  resurrection  on  the 
Jewish  Sabbath;  but  every  instance  of  his  appearance' to  them 
was  on  the  first  day  of  the  week,  on  the  Lord's  day.  It  was  on 
this   day  that  he  favored  their  assembly  with  his  presence,  and 

'  Acts  20  :  7. 


CHRISTIAN   SABBATH.  315 

pronounced  his  benediction,  *  Peace  be  with  you.'  It  was  on  this 
day  that  he  poured  out  his  Spirit  upon  them,  and  bestowed  the 
gift  of  tongues ;  and  it  was  on  this  day,  also,  that  he  revealed 
himself  and  the  prophetic  history  of  his  church  to  St.  John  at 
Patmos.     (Luke  24  :  36;  Levit.  23  :  15,  16;  Acts  2  :  1.) 

That  this  day  was  religiously  observed  by  Christians,  in  regular 
succession  during  the  first  three  centuries,  is  evident  from  the  tes- 
timony of  Ignatius,  Justin  Martyr,  Tertullian,  Clement  of  Alex- 
andria, and  Cyprian.  Eusebius,  of  the  fourth  century,  tells  us 
that  Christians  were  so  well  known  by  the  fact  of  their  observing 
the  Lord's  day,  that  the  heathen,  when  wishing  to  know  whether 
any  person  was  a  disciple  of  Christ,  decided  by  his  answer  to  the 
inquiry,  ^Dost  thou  observe  the  LorcVs  day  ?'  In  the  fourth  cen- 
tury, Constantino,  the  first  Christian  emperor,  enacted  civil  laws, 
requiring  abstinence  from  secular  labor  on  the  Lord's  day ;  and 
from  that  time  to  the  present,  similar  prohibitions,  more  or  less 
stringent,  are  embodied  in  the  code  of  every  Christian  nation. 

Nor  do  these  United  States  form  an  exception.  It  is  true,  our 
national  constitution  provided  that  Congress  shall  not  give  the 
preference  of  legal  establishment  to  any  form  of  religion,  by  which 
is  meant  form  of  Christianity;  for  Christianity  was  at  that  time 
legally  acknowledged  in  all  the  colonies,  and  in  several  of  them, 
one  or  other  Christian  denomination  was  established  by  law  in 
preference  to  all  others.  But  though  they  made  no  formal  enact- 
ment either  of  Christianity  or  the  Christian  Sabbath,  by  implica- 
tion they  acknowledged  both.  The  constitution  did  not  revoke 
the  well-known  existing  acknowledgment  of  Christianity  in  the 
State  gr.vernments,  and  itself  provides  that  Sunday  shall  not  be 
counted  in  the  ten  days,  witLiin  which  bills  are  ordinarily  to  be 
returned  by  the  President.  And  the  same  men  who  framed  that 
instrument,  also  decreed  that  all  the  public  offices  of  the  Legisla- 
tive, Judicial,  and  Executive  departments  of  government  shall  be 
closed  on  that  day.  The  government  also  directs  all  chaplains  in 
the  navy  to  perform  service  twice  on  the  Lord's  day,  and  even 
prescribes  the  infliction  of  penalties,  if  any  members  of  the  crew 
are  guilty  of  disorderly  conduct  on  such  occasions.  In  many 
States  of  our  Union,  where  the  day  of  the  Lord  is  grossly  dese- 
crated, the  legal   provision  is  satisfactory,  if  faithfully  executed. 


316  THE   lord's   day  J    OR, 

It  is  only  the  negative  observation  of  the  Sabbath,  abstinence 
from  secular  labor,  that  civil  government  has  a  right  to  enforce  : 
far  be  the  day,  when  our  rulers  shall  venture  the  dictation  of  any 
particular  religious  exercises;  and  should  the  attempt  ever  be 
made,  we  trust  there  will  be  patriotism  enough  in  the  land  to 
defeat  it.  While  yet  a  British  colony,  as  early  as  1705,  the 
service  of  civil  process  was  prohibited  by  law,  in  Pennsylvania ; 
and  about  ten  years  after  our  independence  was  achieved,  in  1794, 
a  general  prohibition  of  all  worldly  employment  on  the  Lord's 
day  was  enacted.  Similar  laws  were  passed  by  other  State  Legis- 
tures  at  an  early  day.  It  remains  for  you,  fellow-citizens,  to  give 
eSicacy  to  these  laws  as  well  by  your  faithful  example,  as  by  the 
infliction  of  their  penalties  on  transgressors. 

And  can  it  be  questioned,  at  this  late  day,  whether  this  recogni- 
tion of  the  Christian  Sabbath  was  the  dictate  of  wisdom  in  our 
fathers  ?  Can  it  have  been  the  result  of  weak-headed  superstition; 
or  rather,  was  it  not  the  product  of  matured  civil  wisdom,  and 
enlightened  political  philosophy  ?  Do  we  not  recognize  in  it  the 
action  of  minds  capable  of  rising  above  the  clouds  of  prejudice  and 
sense,  and  enjoying  a  pure  and  just  perception  of  the  highest 
interests  of  humanity,  not  only  present,  but  pro.spective,  and 
eternal  ? 

To  decide  this  question,  let  us  inquire  what  are  the  influences 
of  the  Sabbath  on  all  the  cardinal  interests  of  man,  in  his  physical, 
intellectual,  and  moral  nature.  What  are  called  our  physical 
wants  and  comforts,  constitute  by  far  the  larger  portion  of  the  ne- 
cessities and  happiness  of  the  mass  of  the  community.  Whether 
the  observance  of  the  Sabbath  tends  to  relieve  the  one  and  secure 
the  other,  therefore,  presents  itself  as  a  most  pertinent  inquiry  to 
every  friend  of  his  country  and  humanity. 

This  is  not  simply  a  theological  or  political  question,  but  a  vital 
topic  of  personal  and  individual  economy.  Physicians  of  great 
eminence  and  number  have  attested  that  the  necessity  of  a  Sabbath 
is  a  law  of  our  physical  nature,  written  by  the  finger  of  God  on 
our  mental  and  bodily  constitution.  The  Sabbath  is  emphatically 
the  poor  man's  boon  :  it  relieves  the  laborer  from  worldly  toil, 
from  corroding  cares  of  business,  and  from  incessant  physical 
efforts;  thus  promoting  health  of  body,  and  vigor  of  mind.    Expe- 


'  CHRISTIAN    SABBATH.  317 

rience  has  clearly  proved  the  universal  necessity  of  something  like 
a  hebdomadal  recess  for  permanent  health  and  vigor;  has  evinced 
the  claims  of  the  seventh  day  of  rest  to  be  founded  in  nature  as 
well  as  revelation.  The  bow,  never  unstrung,  loses  its  elasticit3^ 
Labor  unremitted  consumes  the  vital  powers  of  body  and  mind. 
If,  therefore,  man  has  no  right  to  commit  suicide,  he  is  not  autho- 
rized to  labor  on  the  Sabbath,  for  by  ao  doing  he  must  abridge  his 
life.  Grod,  who  knows  what  is  in  man,  compels  us  to  daily  inter- 
missions of  labor,  by  the  alternation  of  day  and  night.  But  this 
being  insufficient,  he  has  also  appointed  one  day  of  rest  in  seven, 
by  which  the  recuperative  powers  of  the  system  are  preserved,  and 
life  prolonged. 

Dr.  Harrison  says,  "Incessant  toil  wears  out  the  energies  of 
man's  limited  strength."  All  experience  is  expressive  of  this 
universal  proposition,  that  a  longer  life  and  a  greater  degree  of 
health  are  the  sure  results  of  a  careful  regard  to  the  command- 
ment, "  Remrmher  the  Sahhatli-day  to  keep  it  holy."  Dr. 
Mussey,  of  Ohio  Medical  College,  a  close  and  enlightened  observer 
of  nature,  affirms,  "  There  cannot  be  a  reasonable  doubt,  that 
under  the  due  observance  of  the  Sabbath,  life  would,  on  the  ave- 
rage, be  prolonged  more  than  one-seventh  of  its  whole  period." 
Dr.  Farre,  in  his  testimony  before  the  Committee  of  the  British 
House  of  Commons,  maintains  these  two  positions  :  1.  "  That  men 
who  labor  but  six  days  in  a  week,  will  be  more  healthy  and  live 
longer  than  those  who  labor  seven;  and  2.  That  they  will  do  more 
work,  and  do  it  in  a  better  manner."  And  the  distinguished  Dr. 
Warren,  of  Boston,  confessedly  standing  in  the  foremost  ranks  of 
his  profession,  says,  "  I  concur  entirely  in  the  opinion  expressed 
by  Dr.  Farre,  whom  I  know  to  be  a  physician  of  the  highest 
respectability."  Scores  of  other  physicians  of  the  first  rank  in  our 
country  and  in  England,  have  testified  to  the  same  positions. 

Thus  it  is  evident,  that  the  religion  of  the  Sabbath  secures  tbe 
temporal  as  well  as  the  spiritual  interests  of  man,  by  reinvigorating 
his  physical  energies.  But  it  also  advances  the  same  object  by 
increased  moral  impulse.  With  motives  drawn  from  eternity,  it 
enforces  those  habits  of  integrity,  industry,  frugality,  and  fore- 
thought, in  "providing  for  them  that  are  of  our  own  household," 
which  naturally  secure  the  comfort  of  families  and  the  prosperity 
27* 


ol8  THE  lord's  day;  or,  ^ 

(if  uutions.  Does  the  amount  of  our  profits  depend  on  the  labor 
performed  by  us  and  tliose  in  our  employment?  It  is  the  observ- 
ance of  the  Sabbath  which  enables  us  to  accomplish  more  than  its 
neglect.  Does  the  success  of  our  business  depend  on  the  honesty 
and  trustworthiness  of  those  to  whom  portions  of  it  must  be  con- 
fided? What  can  better  promote  tliis  object  than  the  ordinances 
of  the  Sabbath,  by  which  they  and  all  their  doings  through  the 
week  are  statedly  brought  under  the  all-seeing  eye  of  Jehovah, 
and  fidelity  is  impressed  on  them  by  the  anticipated  retribution  of 
eternity  ?  How  many  thousands  of  dollars  are  lost  by  employers, 
iu  little  petty  sums,  purloined  by  laborers  and  clerks,  who  would 
never  allow  themselves  such  liberties,  if  their  consciences  were 
quickened  by  the  stated  ministrations  of  the  Sabbath  !  And  how 
many  thousands  of  cases  of  gross  dishonesty,  of  larceny,  and  even 
robbery,  may  be  traced  to  the  neglect  of  the  restraining  influence 
of  the  Sabbath  !  This  sacred  institution  has  therefore  a  just  and 
urgent  claim  on  all  the  laboring  and  business  classes,  and  ought  to 
receive  their  hearty  and  efficient  support. 

But  man  is  an  intellectual  as  well  as  a  physical  being;  he  par- 
takes of  the  nature  of  angels  as  well  as  of  the  lower  animals,  and 
it  becomes  us  as  philanthropists  and  as  Christians  to  inquire,  how 
this  second  department  of  our  interests  is  affected  by  the  Sabbath. 
So  intimate  is  the  connection  between  soul  and  body,  so  various 
and  constant  the  reciprocal  influence  of  the  one  upon  the  other,  as 
to  have  led  Dr.  Hush  to  maintain,  that  for  all  the  purposes  of 
medical  practice,  they  may  be  treated  as  one.  Without  admitting 
the  philosophical  absurdity,  which  he  does  not  affirm,  that  matter 
and  mind,  that  flesh  and  thoughts  are  the  same,  the  intimacy  of 
their  connection,  the  strength  of  their  sympathies,  and  the  con- 
stancy of  their  reciprocal  influence,  are  matters  of  daily  observa- 
tion. Does  not  that  which  fatigues  the  body,  also  disqualify  the 
mind  for  action  ?  And  is  not  occasional  stated  rest  as  much  a 
matter  of  constitutional  necessity,  as  deeply  engraven  as  a  law  of 
nature  and  of  God  on  the  structure  of  the  mind  as  of  the  body  ? 
All  the  testimony  we  have  adduced  for  the  necessity  and  advan- 
tage of  bodily  rest,  is  equally  applicable  to  the  mind.  Indeed, 
if  there  is  any  difference,  the  necessity  for  occasional  mental  relax- 
atioti   is  greater.     The  neglect  of  Sabbath  rest  not  only  impairs 


CHRISTIAN    SABBATH.  319 

the  efficiency  of  those  who  are  guilty  of  violence  to  this  law  of 
their  nature,  but  has  often  xinhinged  the  most  powerful  intellects, 
and  prematurely  extinguished  the  most  brilliant  lights  of  literature 
and  science. 

Among  the  former  we  may  mention,  as  a  melancholy  esami)lo, 
Lord  Castlereagh,  of  England;  and  of  the  latter,  if  we  are  riirhtly 
informed,  a  late  eminent  jurist  of  Pennsylvania,  whose  life-strings 
seem  to  have  been  snapped  by  over-tension,  unrelieved  by  Sabbath 
intermissions.  Do  not  such  solemn  cases  present  a  powerful 
appeal  to  the  sons  of  genius,  in  the  different  professions  ?  If  they 
neither  fear  God  or  regard  man,  yet  for  their  own  sakes  ought 
they  not  to  regard  this  divine  institution  ?  Nor  are  these  cases 
rare.  The  nervous  system  especially  requires  rest.  "  The  sacred 
quietness  of  the  Sabbath,"  says  Dr.  Harrison,  '' takes  off  from  the 
brain  that  excessive  fulness  of  blood  which  the  mental  and  bodily 
exercise  of  six  days  is  calculated  to  produce."  "And  the  working 
of  the  mind,"  says  Dr.  Farre,  ''  in  one  continued  train  of  thoufht, 
is  destructive  of  life  in  the  most  distinguished  class  of  society,  and 
senators  themselves  need  reform  in  this  particular.  I  have 
observed  many  of  them  destroyed  by  neglecting  this  economy  in 
life." 

But  the  whole  of  man  is  not  discussed,  when  his  physical  and 
intellectual  nature  has  been  viewed.  The  highest,  the  noblest,  the 
moral  powers,  yet  remain :  those  which,  rightly  improved,  make 
the  good  man  kin  to  angels ;  those  which  give  proper  direction  to 
all  his  energies  on  earth,  and  qualify  him  for  taking  his  place  in 
the  ranks  of  the  ministering  spirits  in  heaven.  It  is  these  powers 
that  the  Sabbath  is  especially  calculated  to  cultivate.  These  it 
elevates  and  links  in  sympathy  to  the  throne  of  God,  and  by  thus 
bringing  our  whole  life  into  near  relation  with  eternity  and  heaven, 
diffuses  the  fragrance  of  the  better  world  over  the  occupations  and 
enjoyments  of  this.  The  faithful  consecration  of  the  Sabbath  gives 
a  higher  direction  to  the  efforts  of  the  individual;  it  purifies  and 
elevates  the  intercourse  and  enjoyments  of  the  domestic  an  I  -:^cial 
circles ;  it  is  a  balance-wheel  to  the  nation  amid  the  heaviugs  and 
commotions  of  the  political  elements;  it  promises  to  bind  nations 
together  in  the  bond  of  one  united  brotherhood;  and  it  conducts 
the  Church  universal,  as  the  light  of  the  world,  through  the  wil- 


320  THE  lord's  day;  or, 

derness  of  life,  to  that  eternal  Sabbath  in  heaven,  of  which  it  is  on 
earth  the  delightful  emblem.  Let  us  contemplate  these  influences 
a  little  more  in  detail. 

Must  we  not  all  concede,  that  man,  as  an  individual,  has  various 
adverse  influences  to  contend  with  ?  Do  not  his  passions  natu- 
rally tend  to  earth  ?  Is  he  not  in  danger,  in  the  pursuit  of  earthly 
enjoyments  and  possessions,  to  forget  his  eternal  destiny  ?  Amid 
the  fascinations  of  pleasure,  the  delusions  and  infatuation  of  wealth 
and  honor  and  power,  is  he  not  in  danger  of  regarding  these  as 
ends  instead  of  means,  and  mistaking  them  for  his  chief  good  ? 
How  necessary  and  salutary  to  him  must  be  the  influence  of  the 
Sabbath,  which,  by  statedly  interrupting  his  career,  and  inviting 
him  to  the  house  of  God,  teaches  him  the  guilt  and  danger  of  his 
error,  shows  him  the  proper  use  of  every  earthly  good,  and  points 
him  to  that  hereafter  where  he  must  render  an  account,  not  only 
of  all  the  earthly  advantages  he  possessed,  but  also  of  the  manner 
in  which  he  acquired  them  ! 

How  many  individuals,  through  neglect  of  Sabbath  ordinances, 
have  had  the  sense  of  moral  obligation  efi'aced  from  their  minds, 
and,  in  an  hour  of  temptation,  have  fallen  into  dishonesty  or  other 
crime,  involving  themselves  and  their  family  in  ruin  and  disgrace  ! 
In  how  many  Sabbath-breaking  families  are  there  discord  and 
envyings  and  jealousy,  which  the  ordinances  of  God's  holy-day 
would  allay  1  What  can  be  better  calculated  to  commend  to  hus- 
band and  wife  mutual  forbearance  and  affection,  to  teach  children 
to  love  and  obey  their  parents,  to  cultivate  mutual  affection  for 
each  other,  and  thus  to  make  the  family  on  earth,  in  some  humble 
measure,  resemble  the  family  in  heaven  ?  May  not  many  unhappy 
families  here  see  the  cause  of  their  misfortunes  ?  Need  parents 
wonder  at  the  disobedience,  or  dishonesty  or  dissipation  of  their 
children,  if  they  have  withheld  from  them  the  restraining,  purifying 
influence  of  Sabbath  ordinances,  if  they  have  taught  them  by  their 
own  example,  that  the  doctrines  and  duties  inculcated  by  religion 
are  of  no  importance  ? 

What  better  corrective  can  be  applied  to  the  corrosions  of  envy, 
jealousy,  and  strife  in  social  circles,  than  to  have  their  members 
statedly  convened  in  the  house  of  God,  and  to  sit  under  the  puri- 
fying, harmonizing,  elevating  influence  of  the  Gospel  ?    There  the 


CHRISTIAN    SABBATH.  321 

rich  and  the  poor  are  brought  together,  where  the  distinctions  of 
riches  are  forgotten.  There  all  are  taught  humility  in  the  pre- 
sence of  Jehovah,  whilst  the  infinite  sublimity  and  elevation  of  the 
Creator  over  his  creatures,  throws  into  the  shade  the  little  hair- 
breadth differences  between  the  creatures  themselves.  There  rulers 
are  taught  to  feel  on  an  equality  with  those  they  govern,  to  feel 
that  they  have  a  ruler  over  them,  to  whom  they  must  render  an 
account  for  their  public  and  of&cial,  no  less  than  their  private 
actions.  In  short,  the  interests  and  influence  of  the  Sabbath  are 
identical  with  those  of  religion  itself,  and  of  the  church  of  God. 
Well  did  the  French  infidels  understand  this  connection,  when, 
during  their  reign  of  terror,  they  abolished  the  Sabbath,  and  Sub- 
stituted the  tenth  day  for  a  time  of  rest,  as  the  surest  method  of 
obliterating  Christianity  itself  from  the  minds  of  men. 

Far  be  it  from  us  to  stigmatize  as  infidels  all  who  differ  from  us 
on  the  sanctification  of  the  Sabbath ;  yet  it  cannot  be  denied,  that 
just  in  as  far  as  they  promote  its  desecration,  they  actually  under- 
mine one  of  the  main  pillars  of  the  Christian  church,  and  sacrifice 
the  highest  interests  of  our  race.  Is  it  not  mainly  by  the  exercises 
of  the  Sabbath,  that  sinners  are  converted  from  the  paths  of  error 
and  added  to  the  people  of  God  ?  That  members  of  the  church 
are  instructed  in  their  duties  and  quickened  in  their  discharge  ? 
That  they  are  taught  to  feel  their  high  and  holy  calling  to  be  the 
salt  of  the  earth  and  the  lights  of  the  world?  In  sho.rt,  is  it  not 
by  the  stated  ordinances  of  the  Lord's  day,  that  the  Christian 
church  publishes  and  extends  those  high  and  holy  principles  of 
moral  purity,  benevolence  and  charity,  of  good  will  towards  men 
and  glory  to  God  in  the  highest,  by  which  the  family  of  man  are 
to  be  united  in  one  universal  brotherhood;  by  which  all  violence 
and  oppression,  and  wars  and  rumors  of  wars  are  eventually  to  be 
banished  from  the  earth,  and  this  world  of  sin  and  misery  to  be 
brought  under  the  benign  and  happy  reign  of  the  Prince  of  Peace  ? 
Surely,  then,  the  highest  interests  of  all  men  are  wrapped  up  in 
the  proper  consecration  of  the  Sabbath,  nor  can  he  be  regarded  as 
their  enlightened  friend,  v/ho  allows  himself  directly  or  indirectly 
to  lend  his  aid  to  bring  into  disrepute  that  ordinance  of  heaven, 
"  Remember  the  Sabbath-day  to  heep  it  holy." 

If  these  views  be  correct,  fellow-citizens,  how  greatly  is  it  to 


322  THE  lord's  day;  or, 

be  deplored,  that  so  many  in  our  land  yet  act  in  violation  of  them  ! 
Of  tlie  openly  vicious,  who  spend  the  day  in  rioting  and  drunk- 
enness, we  do  not  now  speak.  They  can  be  effectually  restrained 
only  by  the  arm  of  the  law.  But  how  many,  who  are  otherwise 
moral  men  and  good  citizens,  desecrate  this  holy  day  !  How  many 
merchants  travel  to  or  from  the  marts  of  business !  How  many 
farmers  on  the  highways  deny  to  themselves  and  their  teams  that 
rest  which  God  designed  for  them,  and  which  they  have  no  right 
to  withhold  from  the  irrational  animals  that  toil  for  their  benefit ! 
And  are  there  not  great  men  who  have  lent  their  influence  to 
Sabbath  desecration?  Do  not  some  dignified  judges  employ  the 
Sabbath  in  reaching  their  place  of  business,  thus  lending  their 
potential  example  to  promote  that  immorality  which  they  are  wont 
officially  to  deplore  ?  Yea,  are  there  not  some  professed  disciples 
of  him  who  was  the  Lord  of  the  Sabbath,  who  allow  themselves, 
for  other  than  works  of  necessity  and  mercy,  to  invade  the  sacred 
hours  of  that  holy  day  ?  We  implore  all  of  every  class  who  feel 
guilty,  to  reflect  upon  the  influence  of  their  example.  If  it  is 
allowable  for  you  to  disregard  this  holy  day,  why  is  it  not  equally 
so  for  all  others  ?  And  what  would  thus  become  of  the  Lord's 
day,  of  the  order  of  society,  of  the  stability  of  our  civil  institu- 
tions, of  the  church  of  God,  of  the  best  interests  of  our  race  ? 
The  conservatory  influence  by  which  alone  the  Sabbath  can  be 
rescued  from  continued  desecration,  cannot  be  expected  to  emanate 
from  the  unprincipled  and  irreligious.  It  is  therefore  to  those 
otherwise  virtuous,  to  the  disciples  of  Christ,  and  especially  to 
ministers  of  the  gospel,  that  we  make  our  appeal.  We  beseech 
you  to  unite  your  influence  in  sustaining  the  laws  which  prohibit 
all  secular  labor  on  the  Sabbath,  and  to  extend  and  deepen  the 
popular  conviction  of  the  importance,  benevolence,  and  salutary 
tendency  of  the  proper  observance  of  that  day  of  rest. 

Especially,  also,  should  you  exert  your  influence  to  rescue  the 
public  works  throughout  our  land  from  being  perverted  to  Sabbath 
desecration.  Is  it  not  a  melancholy  fact,  that  the  spirit  of  moral 
anarchy  which  is  abroad  in  the  world,  has  seized  the  grandest  in- 
ventions of  the  age,  and  made  the  discoveries  of  science  tributary 
to  the  cause  of  iniquity  instead  of  holiness,  of  Satan  instead  of 
God;  and  instead  of  erecting  them  into  pillars  to  support  the  fair 


CHRISTIAN    SABBATH.  323 

temple  of  our  liberties,  has  converted  them  into  battering-rams  to 
shatter  its  walls  ?  Yes,  is  it  not  true,  that  our  public  works  are 
vast  engines  of  Sabbath  desecration  ?  Are  not  our  railroads  and 
canals,  with  few  praiseworthy  exceptions,  so  many  great  channels 
through  which  a  regular  stream  of  Sabbath  desecration,  week  after 
week,  flows  throughout  the  length  and  breadth  of  our  land  ?  This 
need  not,  and  ought  not  to  be  so.  The  laws  of  many  states  nei- 
ther require  nor  justify  it;  and  all  friends  of  our  country  should 
unite  in  respectful  but  urgent  appeals  to  canal  commissioners  and 
railroad  companies  for  speedy  reform.  If  further  legislative  action 
is  deemed  requisite,  all  true  patriots  and  Christians  should  cordially 
codperate  in  obtaining  it. 

Amongst  the  most  fruitful  sources  of  crime  in  our  country  is 
Sabbath  desecration.  Of  one  hundred  men  admitted  to  the  Mas- 
sachusetts state  prison  in  one  year,  nine  out  of  ten  had  been  habi- 
tual violators  of  the  Lord's  day  and  neglecters  of  public  worship ; 
and  the  keeper  affirms  that  hundreds  of  convicts  have  lamented 
their  desecration  of  the  Sabbath,  as  the  first  and  fatal  step  in 
their  downward  progress  to  ruin.  Self-interest,  therefore,  as  well 
as  patriotism,  philanthropy,  and  religion,  call  on  us  to  be  active 
in  removing  these  prolific  sources  of  human  misery,  and  crime, 
and  i3ublic  expenditure.  The  proper  observance  of  the  Sabbath 
will  do  more  to  suppress  criminal  offences,  and  to  secure  the  rights 
of  person  and  property,  than  all  the  jails,  penitentiaries,  and  gib- 
bets in  the  land.  For  the  Sabbath  was  designed,  not  only  to  vin- 
dicate the  rights  of  God  to  our  adoration,  love,  and  obedience, 
but  also  to  promote  the  security  and  happiness  of  man,  and  the 
requisite  repose  even  for  irrational  animals  in  our  employment; 
which,  if  permitted  to  rest  one  day  in  seven,  will  do  more  work 
in  the  remaining  six,  will  live  longer,  and  enjoy  better  health. 

Nor  are  we  without  encouragement  in  this  enterprise.  The 
God  of  the  Sabbath  has  smiled  on  the  efforts  of  his  children. 
Great  progress  has  been  made  in  waking  up  public  attention. 
Numerous  conventions  have  been  held  in  different  parts  of  the 
country,  and  the  first  intellects  of  the  nation  have  brought  the 
tribute  of  their  influence  and  prayers.  Sabbath  mails  have  been 
stopped  on  about  100,000  miles  of  road,  and  thus  thousands  of 
persons  previously  employed  on  the  Lord's  day  have  boon  restored 


324         THE  lord's  day;  or,  christian  sabbath. 

to  its  rest  and  privileges.  Sabbatb-breaking,  by  travelling  and 
other  secular  pursuits,  is  becoming  more  disreputable.  Steam- 
boats, canal-boats,  and  stages  bave  been  discontinued  on  some 
routes ;  and  there  is  every  reason  to  believe  that  if  the  wise,  and 
good,  and  patriotic  of  our  land  persevere,  and  especially  if  minis- 
ters of  the  gospel  generally  bring  the  influence  of  the  pulpit  to 
bear  on  this  subject,  the  day  is  not  far  distant  when,  by  the  bless- 
ing of  the  God  of  the  Sabbath,  the  greater  part  of  our  nation 
will  be,  at  least  externally,  a  Sabbath-keeping  people. 

But  let  us  remember  at  every  step  of  our  progress,  that  absti- 
nence from  secular  employment  does  not  constitute  the  whole  of 
Sabbath  consecration,  though  it  is  all  that  the  arm  of  civil  power 
can  or  ought  to  enforce.  Let  us  at  the  same  time,  by  the  light 
of  our  example,  and  by  the  kindly  influence  of  moral  suasion, 
invite  our  fellow-citizens  to  the  higher,  the  spiritual  consecration 
of  the  day  of  God.  Especially,  let  the  attractive  influences  of 
the  Christian  pulpit  exert  their  power  and  carry  on  the  blessed 
work,  by  difl'using  intelligence,  by  inculcating  correct  principles, 
and,  through  the  aid  of  the  Spirit,  by  cherishing  that  love  to  God 
and  love  to  man  which  constitutes  the  best  worship  of  the  Cre- 
ator. Thus  combining  external  with  internal  consecration,  we 
sball  yield  acceptable  obedience  to  tbe  command  of  Jehovah,  to 
remember  the  Sabbath-day  to  keep  it  holy ;  individual  and  do- 
mestic happiness  will  be  difi'used  throughout  our  borders,  the 
pillars  of  our  government  will  be  strengthened,  the  Church  of 
God  in  all  her  branches  will  prosper,  and  our  nation  enjoy  the 
blessedness  of  that  people  whose  God  is  the  Lord ! ' 

'  See  the  writer's  Appeal  in  behalf  of  the  Christian  Sabbath,  published 
by  the  American  Tract  Society.  ^ 


DIE   AUGSBURGISCHE   CONFESSION, 

ODER 

GLAUBENS-BEKENNTNISZ. 
DER  I.   ARTIKEL. 

VON   GOTT,    DER   ALLERHEILIGSTEN   DREIEINIGKEIT. 

Erstlich  wird  eintrachtiglich  gelehrt  und  gehalten,  laut  des 
Beschlusses  Concilii  Nicaeni,  dasz  ein  einig'  gottlich  Wesen  sey, 
welches  genannt  wird  und  wahrhaftiglich  ist  Gott,  und  sind  doch 
drei  Personen  in  demselbigen  einigen  gottlichen  Wesen,^  gleich 
gewaltig,  gleich  ewig,  Gott  Vater,  Gott  Sohn,  Gott  heiliger  Geist; 
alle  drei  EiN  gottlich  Wesen/  ewig,  ohne  Stiick,  ohne  End,  uner- 
meszlicher  Macht,  Weisheit  und  Giite,  ein  Schbpfer  und  Erhalter 
aller  sichtbaren  und  unsichtbaren  Dinge.  Und  wird  durch  das 
Wort  Persona  verstanden  nicht  ein  Stiick,  nicht  eine  Eigenscbaft 
in  einem  Andern,  sondern  das  selbst  besteht,  wie  denn  die  Vater 
in  dieser  Sache  dies  Wort  gebraucht  haben. 

Derhalben  werden  verworfen  alle  Ketzereien,  so  diesem  Artikel 
zuwider  sind,  als  Manichaei,  die  zwei  Gotter  gesetzt  haben,  einen 
bbsen  und  einen  guten.  Item  Valentiniani,  Ariani,  Eunomiani, 
Mahometisten,  und  alle  dergleichen,  auch  Samosateni,  alte  und 
neue,  so  nur  Eine  Person  setzen,  und  von  diesen  zweien  :  "  Wort 
und  heiligem  Geist,"  Sophisterei  machen  und  sagen,  dasz  es  nicht 
miissen  unterschiedene  Personen  seyn,  sondern  Wort  bedeute  leib- 
lich  Wort  oder  Stimme,  und  der  heilige  Geist  sey  erschafFene 
Regung  in  Creaturcn. 

«  5.  Mose  6 :  4.     Mattli.  19:17.     Marc.  12  :  28—33. 
'^  Matth.  28  :  13.     2.  Cor.  12  :  13. 
'  1.  Joh.  5:7. 
28  (32.5) 


326  DIE  AUGSBUllGISCIIE   CONFESSION, 

DER  II.    ARTIKEL. 

VON    DER    ERBSiJNDE. 

Weiter  wird  bci  uns  gclebrt,  dasz  nach  Adams  Fall  alle  Men- 
schen,  so  natiirlich  geboren  werden,  in  Siinde  empfangen  und 
geboren  werden,'  das  ist,  dasz  sie  alle  von  Mutterleib  an  voller 
bbser  Lust  und  Neigung  sind,^  und  keine  wahre  Gottesfurcht, 
keinen  wabren  Glauben  an  Gott  von  Natur  baben  konnen,  dasz 
auch  dieselbige  angeborne  Seucbe  und  Erbsiinde  wahrbaftiglicb 
Siinde  sey,  und  verdamme  alle  die  unter  ewigen  Gottes  Zorn,^  so 
nicbt  durcb  die  Taufe  und  beiligen  Geist  wiederum  neu  geboren 
warden.'' 

Hieneben  werden  verworfen  die  Pelagianer  und  Andere,  so  die 
Erbsiinde  nicbt  fiir  Siinde  balten,  daniit  sie  die  Natur  fromm 
machen  durcb  naturlicbe  Krafte,  zu  Scbmacb  dem  Leiden  und 
Verdienst  Cbristi. 

DER   III.    ARTIKEL. 

VON    DEM    SOHNE    GOTTES. 

Item^  es  wird  gelebrt,  dasz  Gott  der  Sobn  sey  Mensch  worden,^ 
geboren  aus  der  reinen  Jungfrau  Maria,  und  dasz  die  zwei  Naturen, 
gottlicbe  und  menscblicbe,  in  Einer  Person,  also  unzertrennlicb 
vereinigt,''  Ein  Christus  sind,  welcber  wabrer  Gott  und  Menscb 
ist,  wabrbaftig  geboren,  gelitten,  gekreutziget,  gestorben  und  be- 
graben,  dasz  er  ein  Opfer^  wiire  nicbt  allein  fur  die  Erbsiinde, 
sondern  auch  fiir  alle  andere  Siinde,^  und  Gottes  Zorn  versobnete. 

Item,  dasz  derselbige  Christus  sey  abgestiegen  zur  Ilolle,'" 
wabrbaftig  am  dritten  Tage  von  den  Todten  auferstanden,  aufge- 
fahren  gen  Himmel,  sitzend  zur  Rechten  Gottes,  dasz  Er  ewig 
berrsche   iiber   alle    Creaturen    und    regiere,    dasz    Er   alle,    so 

'  Psalm  51  :  7.     Eom.  5  :  12.  »  1.  Mose  8  :  21.     Eom.  7  :  5  fiF. 

=  Ephes.  2  :  1—7.  *  Joh.  3  :  5. 

'  D.  i.  "  desgleichen."  «  Joh.  1  :  14.     Phil.  2  :  5—8. 

'  Col.  2:9.  »  Eph.  5  :  2.     1.  Petr.  2  :  24. 

M.Joh.  1:7.     2:2.  '»  1.  Petr.  3  :  10.     Ephes.  4  :  9. 


ODER    GLAUBENS-BEKENNTNISZ.  327 

an  Ihn  glauben,  durch  den  heiligen  G-eist  heilige,  reinige,  stiirke 
und  trijste,  ihnen  auch  Leben  und  allerlei  Gaben  und  Giiter  aus- 
theile,  und  wider  den  Teufel  und  wider  die  Siinde  scbiitze  und 
bescbirme.' 

Item,  dasz  derselbige  Herr  Cbristus  endlich  wird'  ofFentlicb 
kommen,  zu  ricbten  die  Lebendigen  und  die  Todten,  u.  s.  w., 
laut  des  Symboli  Apostolorum. 

DER   IV.   ARTIKEL. 

VON   DER   RECHTFERTIGTJNG. 

Weiter  wird  gelebrt,  dasz  wir  Vergebung  der  Siinden  und  G-e- 
recbtigkeit  vor  Gott  nicbt  erlangen  mogen  durcb  unser  Verdienst, 
Werk  und  Genugtbun,  sondern  dasz  wir  Vergebung  der  Siinden 
bekommen  und  vor  Gott  gerecbt  werden  aus  Guaden,  um  Christiis 
wiUen,  durch  den  Glauhcn,  so  wir  glauben,  dasz  Cbristus  fiir  uns 
gelitten  bat,  und  dasz  uns  um  seinetwillen  die  Siinde  vergeben, 
Gerecbtigkeit  und  ewiges  Leben  gescbenkt  wird.  Denn  diesen 
Glauben  will  Gott  fiir  Gcrechtigkeit  vor  ibm  halten  und  zurecb- 
nen,  wie  St.  Paulus  sagt  zu  den  Rom.  am  3.  und  4.^ 

DER  V.   ARTIKEL. 

VOM   PREDIGTAMT. 

Solcben  Glauben  zu  erlangen,  bat  Gott  das  Predigtamt  einge- 
setzt,  Evangelium  und  Sacramente  gegeben,  dadurcb  er,  als  durch 
Mittel,  den  heiligen  Geist  gibt,  welcher  den  Glauben,  wo  und 
wenn  er  will,  in  denen,  so  das  Evangelium  horen,^  wirket,  welches 
da  lebret,  dasz  wir  durcb  Cbristus  Verdienst,  nicbt  durcb  unser 
Verdienst,  einen  gnadigen  Gott  haben,  so  wir  solches  glauben. 

Und  werden  verdammt  die  Wiedertaufer  und  andere,  so  lebren, 
dasz  wir  oJine  das  leibliche  Wort  des  Evangelti  den  heilirjen  Geist 
durch  eigene  Bereitung,  Gedanlcen  und  Wcrke  erlangen. 

•  Ebr.  2  :  14—18.  '  Vergl.  Gal.  1—4.     Eph.  2,  u.  s.  w. 

'  Rom.  10  :  17.     1.  Cor.  1  :  21.     Cap.  2. 


328  DIE   AUGSBURGISCHE   CONFESSION, 

DER  VI.   ARTIKEL. 

VOM   NEUEN    GEHORSAM    (S.  AUCH  ART.  XX.). 

Auch  wird  gelchrt,  dasz  solcber  Glaube  gute  Friicbte  und  gute 
Werke  bringen  soil,  und  dasz  man  miisse  gute  Werke  tbun,' 
allerlei,  so  Gott  gchotoi  hat,  um  Gottes  tcillen,  docb  nicbt  auf 
solcbe  Werke  zu  Yertraucn,  dadurcb  Gnade  vor  Gott  zu  verdienen. 
Denn  wir  empfaben  Vergebung  dcr  Siinde  und  Gerecbtigkeit 
durcb  den  Glauben  an  Cbristum,  wie  Cbristus  selbst  spricbt  :* 
''  So  ibr  dies  alles  getban  babt,  sollt  ihr  sprechen :  wir  sind 
untiicbtige  Knecbte."  Also  lebren  aucb  die  Vilter.  Denn  Am- 
brosias spricbt :  "  Also  ist's  bescblo.ssen  bei  Gott,  dasz  wer  au 
Christum  glaubt,  selig  sey,  und  nicbt  durch  Werke,  sondera 
allein  durcb  den  Glauben,  obne  Verdienst,  Vergebung  der  Siin- 
den  babe." 

DER  VII.  ARTIKEL. 

VON    DER    KIRCHE. 

Es  wird  auch  gelebrt,  dasz  alle  Zeit  miisse  Eine  beilige  christ- 
liche  Kirche  seyn  und  bleiben,  welcbe  ist  die  Versammhmg  aller 
Glduhigen,  hci  loclchen  das  Eoangelium  rein  gepredigt,  %md  die 
heiligen  Sacramcnte  laut  des  Evangelii  gereiclit  werden.^ 

Denn  dieses  ist  genug  zu  wabrer  Einigkeit  der  cbristlicben 
Kirche,  dasz  da  eintracbtiglicb  nach  reinem  Verstand  das  Evan- 
gelium  gepredigt  und  die  Sacramente  dem  gottlicben  Worte  ge- 
masz  gereicbt  werden.  Und  ist  nicbt  notb  zu  wabrer  Einigkeit 
der  cbristlicben  Kirche,  dasz  allentbalben  gleicbformige  Ceremo- 
nien,  von  den  Menschen  eingesetzt,  gehalten  werden,  wic  Paulus 
spricbt  Ephes.  4. :  "  Ein  Leib,  Ein  Geist,  wie  ihr  berufen  seyd 
zu  einerlei  Iloifnung  cures  Bcrufs,  Ein  Herr,  Ein  Glaube,  Eine 
Taufe." 

'  Jac.  2:17.     Ephes.  2:10.     Matth.  7:17. 

=  Luc.  17  :  10.  '  Matth.  28  :  20.     Joh.  8  :  31. 


ODEE   GLAUBENS-BEKENNTNISZ.  329 

DER  VIII.   ARTIKEL 

WAS   DIE   KIRCHE   SEY  ?    (ODER   VON    HEUCHLERN    UND   BOSEN 
KIRCHENDIENERN.) 

Item,  wiewobl  die  christliche  Kirclie  eigentlich  nichts  anders 
ist,  denn  die  Versammlung  aller  Gliiubigen  und  Heiligen,  jedoch 
dieweil  in  diesem  Leben  viel  falscber  Christen  und  Heuchler 
sind,  aueh  ofFentliche  Sunder  unter  den  Frommen  bleiben,'  so 
sind  die  Sacramente  gleicbwohl  kraftig,  obschon  die  Priester,  da- 
durcb  sie  gereicht  werden,  nicht  fromm  sind,  wie  denn  Christus 
selbst  anzeigt  Matth.  23.  :  "  Auf  dem  Stubl  Mosis  sitzen  die 
Pharisiier,"  u,  s.  w.  Derhalben  werden  die  Donatisten  und  alio 
Auderen  verdammt,  so  anders  halten. 

DEPv  IX.   ARTIKEL. 

VON   DER   HEILIGEN    TAUFE. 

Yon  der  Taufe  wird  gelehrt,  dasz  sie  notbig  sey,^  und  dasz 
dadurch  Gnade  angeboten  werde  f  dasz  man  auch  die  Kinder 
taufen  soil,  welche  durch  solcbe  Taufe  Gott  iiberantwortet  uud 
gef'allig  werden.* 

Derhalben  werden  die  Wiedertaufer  verworfen,  welche  lehren, 
dasz  die  Kindertaufe  nicht  recht  sey. 

DER  X.   ARTIKEL. 

VOM    HEILIGEN    ABENDMAHL. 

Vom  Abendmahl  des  Herrn  wird  also  gelehrt,  dasz  [^icah-e7-'] 
Leib  und.Blut  Christi  [icahrhaftigUclt]  iinterdcr  Gcstalt  des  Brods 
und  Weins  im  Abendmahl  gegenwdrtig  scy,  und  da  aus<jetJieiU 
und  genommen  xvlrdJ"  Derhalben  wird  auch  die  Gegenlehre 
verworfen. 

'  Matth.  13  :  24—43,  47—50.  =  Joh.  3  :  5. 

'  Apostelg.  2  :  38.     Tit.  3  :  4  fif.  "  Marc.  10  :  14— IG. 

'  Matth.  26  :  26—28.  Marc.  14  :  22—24.  Luc.  22  :  19,  20.  1.  Cor. 
10:  IG,  17.     11  :  23—29. 

28* 


330  DIE   AUGSBURGISCHE   CONFESSION, 

DER  XI.   ARTIKEL. 

VON    DER   BEICHTE. 

[Von  der  Beichte  wircl  also  gelebrt,  dasz  man  in  der  Kirche 
Privatam  absolutionem  crhaltcn,  und  nicht  fallen  lassen  soil; 
wiewohl  in  der  Beicht  nicht  Noth  ist,  alle  Missethaten  und 
Siinden  zu  erziihlen,  dieweil  doch  solches  nicht  moglich  ist, 
Psalm  18. :  "  Wer  kennet  die  Missethat  ?  "] 

DER  XII.  ARTIKEL. 

VON    DER    BUSZE. 

Von  der  Busze  wird  gelehrt,  dasz  diejenigon,  so  nach  der  Taufe 
gesiindigt  haben,  zu  aller  Zeit,  so  sie  zur  Busze  kommen,  Ver- 
gebung  der  Si'mde  erlangen  raogen,  und  ihnen  [die  Absolution]  von 
der  Kirche  nicht  soil  geweigert  werden ;'  und  ist  wahre,  rechte 
Busze  eigentlich  Reu  und  Leid  oder  Schrecken^  haben  iiber  die 
Siinde,  und  doch  daneben  glauben  an  das  Evangclium  und  Abso- 
lution, dasz  die  Siinde  vergeben,  und  durch  Christum  Gnade  er- 
worben  sey,  welcher  Glaube  wiederum  das  Herz  trostet  und  zu- 
frieden  macht.^ 

Darnach  soil  auch  Besserung  folgen,  und  dasz  man  von 
Siinden  lasse ;  denn  dies  sollen  die  Friichte  der  Busze  seyn, 
wie  Johannes  spricht  Matth.  3.  :  "  Wirket  rechtschaffene  Friichte 
der  Busze." 

Hie  werden  vcrworfen  die,  so  lehren,  dasz  diejenigen,  so  einst 
sind  fromm  worden,  nicht  wieder  fallen  mogen.  Dagegen  werden 
auch  verdaramt  die  Novatiani,  welche  die  Absolution  denen,  so 
nach  der  Taufe  gesiindigt  batten,  weigerten.  Auch  werden  die 
verworfen,  so  nicht  Ichren,  dasz  man  durch  Glauben  Vergebung 
der  Siinde  eriange,  sondern  durch  unser  Genugthun. 

'  Luc.  15:  18,  19.  '  2.  Cor.  7  :  10. 

'  Luc.  7  :  36-  50. 


ODER   GLAUBENS-BEKENNTNISZ.  331 

DER  XIII.  ARTIKEL. 

VOM  GEBRAUCH  DER  SACRAMENTE. 

Vom  Gebraucb  der  Sacramente  wird  gelehrt,  dasz  die  Sacra- 
mente  eingesetzt  sind,  nicht  allein  darum,  dasz  sie  Zeichen  seyen, 
dabei  man  iiusserlich  die  Christen  kennen  moge,  sondern  dasz  es 
Zeichen  und  Zeugnisse  sind  gottlichen  Willens  gegen  uns,  unsern 
Glauben  dadurch  zu  erwecken  und  zu  stiirken ;  derhalben  sie 
auch  Glauben  fordcrn,  und  dann  recht  gebraucht  werden,  so  man's 
im  Glauben  empfiihet  und  den  Glauben  dadurch  starkt. 

DER   XIV.  ARTIKEL. 

VOM    KIRCHENREGIMENT. 

Vom  Kirchenregiment  wird  gelehrt,  dasz  Niemand  in  der 
Kirche  oflFentlich  lehren  oder  predigen  oder  Sacramente  reichen 
soil,  ohne  ordentlichen  Beruf.' 

DER  XV.  ARTIKEL. 

VON   KIRCHENORDNUNGEN. 

Von  Kirchenordnung,  von  Menscben  gemacht,  lehrt  man  die- 
jenigen  halten,  so  ohne  Siinde  mogen  gehalten  werden,  und  zu 
Frieden  und  guter  Ordnung^  in  der  Kirche  dienen,  als :  gewisse 
Feier,  Feste,  und  dergleichen.  Doch  geschieht  Unterricht  dabei, 
dasz  man  die  Gewissen  nicht  darait  beschweren  soil,  als  sey  solch 
Ding  nothig  zur  Seeligkeit.  Dariibcr  wird  gelehrt,  dasz  alle 
Satzungen  und  Tradition,  von  Menscben  dazu  gemacht,  dasz  man 
dadurch  Gott  versohne  und  Gnade  verdiene,  dem  Evancelio  und 
der  Lehre  vom  Glauben  an  Christum  entgegen  sind.  Derhalben 
sind  Klostergeliibde  und  andere  Tradition  von  Unterschied  der 
Speise,  Tag,  u.  s.  w.,''  dadurch  man  vermeint  Gnade  zu  verdienen, 
und  fiir  Siinde  genug  zu  thun,  untiichtig  und  wider  das  Evangelium. 

'  Apostelg.  6 :  3.  13:1—4.  14:23.  I.Tim.  4:14.  Tit.  1 :  5.  Jac.3:l. 

"  1.  Cor.  14  :  33,  40.  =  Vergl.  Art.  26,  27,  28. 


332  DIE   AUGSBURGISCHE   CONFESSION, 

DER  XVI.  ARTIKEL. 

VON    POLIZEI    UND    WELTLICHEM    REGIMENT. 

Von  Polizei  und  weltlichem  Regiment  wird  gelehrt,  dasz  alle 
Obrigkeit  in  der  Welt  und  geordnete  Regimente  und  Gesetze, 
gute  Ordnung,  von  Gott  geschaffen  und  eingesetzt  sind,  und  dasz 
Christen  mogen  in  Obrigkeit-,  Fiirsten-  und  Richter-Amt  ohne 
Siinde  seyn,  nach  kaiserlichen  und  andern  iiblicben  Rechten 
Urtbeil  und  Recht  sprecben,  Uebeltbater  niit  dem  Schwerl  strafen,' 
recbte  Kriege  fiibren,  streiten,  kaufen  und  verkaufen,  aufgelegte 
Eide  tbun,  Eignes  baben,  ebrlicb  seyn,  u.  s.  w. 

Hie  werden  verdammt  die  Wiedertiiufer,  so  lehren,  dasz  der 
obangezeigten  keines  cbristlich  sey. 

Auch  werden  diejenigen  verdammt,  so  lehren,  dasz  christliche 
Vollkommenbeit  sey  Haus  und  Hof,  Weib  und  Kind  leihlich 
verlassen,  und  sicb  der  vorberiibrten  Stiicke  iiussern,  so  doch.  dies 
allein  recbte  Vollkommenbeit  ist :  rechte  Furcht  Gottes  tind  recli- 
ter  Glauhe  an  Gott.  Denn  das  Evangelium  lebrt  nicht  ein  iiusser- 
lich,  zeitlicb,  soudern  innerJich,  eioiy  Wescn  und  GcrcchtiyJceit  dcs 
Herzens,  und  stoszt  nicht  um  weltlicb  Regiment,  Polizei  und 
Ebestand,  sondern  will,  dasz  man  solches  alles  halte,  als  wabr- 
baftige  Gottesordnung,  und  in  solcben  Standen  christliche  Liebe 
und  recbte  gute  Werke,  ein  jeder  nach  feinem  Beruf,  beweise. 
Derbalben  sind  die  Christen  scbuldig,  der  Obrigkeit  unterthan, 
und  ibren  Geboten  gehorsam  zu  seyn,  in  allem,  so  ohne  Siinde 
gescbeben  mag ;  denn  so  der  Obrigkeit  Gebot  obn'  Siinde  nicht 
gescheben  mag,  soil  man  Gott  mehr  gehorsam  seyn  denn  den 
Menschen.     (Apost.  Gesch,  4  :  19.  5  :  29.) 

DER   XVII.  ARTIKEL. 

VON    CHRISTI   WIEDERKUNFT   ZUM   GERICHT. 

Auch  wird  gelehrt,  dasz  unser  Herr  Jesus  Christus  am  jiingsten 
Tage  kommen  wird,  zu  richten,  und  alle  Todten  auferwecken,  den 

'  Rom.  13  :  1—7. 


ODER   GLAUBENS-BEKENNTNISZ.  333 

Glaubigen  und  Auserwahlten  ewiges  Leben  und  ewige  Freude 
geben,  die  gottlosen  Menschea  aber  und  die  Teufel  in  die  Holle 
und  ewige  Strafe  verdammen. 

Derhalben  werden  die  Wiedertaufer  verworfen,  so  lebren,  dasz 
die  Teufel  und  verdammten  Menschen  nicht  ewige  Pein  und  Qual 
habeu  werden.' 

Item,  hie  werden  verworfen  etliche  jiidische  Lebren,  die  sich 
auch  jetzund  ereignen,  dasz  vor  der  Auferstehung  der  Todten  eitel 
Heilige,  From  me  ein  weltb'ch  Keich  haben  und  alle  Gottlosen 
vertilgen  werden. 

DEK  XVIII.  ARTIKEL. 

VOM   EREIEN   WILLEN. 

Vom  freien  Willen  wird  gelehrt,  dasz  der  Mensch  etlicber 
Maszen  freien  Willen  hat,  ausserlich  ehrbar  zu  leben,  und  zu 
wablen  unter  denen  Dingen,  so  die  Vernunft  begreiffc ;  aber  ohne 
Gnad,  Hiilfe  und  Wirkung  des  heiligen  Geistes  vermag  der 
Mensch  nicht,  Gott  gefallig  zu  werden,  Gott  herzlich  zu  furchten, 
oder  zu  glauben,  oder  die  angeborne  Lust  aus  dem  Herzen  zu 
werfen,  sondern  solches  geschieht  Jurch  den  lieiligcn  Gcist,  wel- 
cher  durch  Gottes  "Wort  gegeben  wird.  Denn  Paulas  spricht 
1.  Cor.  2  :  14 :  "Der  natiirliche  Mensch  vernimmt  nichts  vom 
Geist  Gottes."  ^ 

Und  damit  man  erkennen  moge,  dasz  hierin  keine  Neuigkeit 
gelehrt  werde,  so  sind  das  die  klaren  Worte  Augustini  vom  freien 
Willen,  wie  jetzund  hiebei  geschrieben  aus  dem  3.  Buch  Hypo- 
gnosticon :  — 

"  Wir  bekennen,  dasz  in  alien  Menschen  ein  freier  Wille  ist ; 
denn  sie  haben  je  alle  natiirlichen,  angebornen  Verstand  und 
Vernunft,  nicht  dasz  sie  etwas  verraogon  mit  Gott  zu  handeln, 
als :  Gott  von  Herzen  zu  lieben,  zu  furchten ;  sondern  allein  in 
auszcrlichen  Werken  dieses  Lebens  haben  sie  Freiheit,  Gutes  oder 

«  Jesai.  66  :  24.     Dan.  12.  2.     OfiFenb.  14  :  11.     Mattb.  25  :  41,  46. 
^  John.  15  :  1—5.     2.  Cor.  3  :  4  fF.     Eom.  7. 


334  DIE   AUGSBURGISCIIE   CONFESSION, 

Boses  zu  wiililen.  Gut  mein  ich,  das  die  Natur  verraag,  als  : 
auf  dem  Acker  zu  arbeiten  oder  nicht,  zu  essen,  zu  trinken,  zu 
einem  Freunde  zu  gehen  oder  nicht,  ein  Kleid  an-  oder  auszuthun, 
zu  bauen,  ein  Wcib  zu  nehmen,  ein  Handwerk  zu  treibcn,  und 
dergleichen  etwas  niitzliclies  und  gutes  zu  thun,  welches  alles 
doch  ohne  Gott  nicht  ist,  noch  bestehet,  sondern  alles  aus  Ibtn 
und  durcli  Ihn  ist.  Dagegen  kann  der  Mensch  auch  Biises  aus 
eigner  Wahl  vornehmen,  als  vor  einem  Abgott  niederzuknieen, 
einen  Todschlag  zu  thun/'  u.  s.  w. 

DER  XIX.  ARTIKEL. 

VON   URSACH   DER   sUnDEN. 

Von  Ursacb  der  Siinden  wird  bei  uns  gelehrt,  dasz,  wiewohl 
Gott,  der  Allmachtige,  die  ganze  Natur  geschaifen  hat  und  erhalt, 
so  wirket  doch  der  verkclirte  Wlllc  die  Siinde  in  alien  Bosen  und 
Verachtern  Gottes,  wie  dcnn  chs  Teufeh  WiUe  isf  und  cdler  Gott- 
losen,  welcher  alsbald,  so  Gott  die  Hand  abgethan,  sich  von  Gott 
zum  Argen  gewandt  hat,  wie  Christus  spriclat  Job.  8  :  44 :  *'Der 
Teufel  redet  Liigen  aus  seinem  Ei£;enen."  ' 

DER   XX.  ARTIKEL. 

VOM  glauben  und  guten  werken. 

Den  Unsern  wird  mit  Unwahrbeit  aufgelegt,  dasz  sie  gute 
AVerke  verbieten ;  dcnn  ibre  Schriften  von  zebn  Geboten  und 
andere  beweisen,  dasz  sie  von  rechten  christlichen  Stiinden  und 
Werken  guten,  niitzlichen  Bericbt  und  Ermahnung  gethan  haben, 
davon  man  vor  dieser  Zeit  wenig  gelehrt  hat,  sondern  allermeist 
in  alien  Predigten  auf  kindische,  uuuothige  Werke,  als  Rosen- 
kriinze,  Heiligendienst,  Monchewerden,  Wullfahrten,  gesetzte  Fa- 
sten, Fcier,  Briiderschaften,  u.s.  w.,  getrieben.  Solche  unnotbige 
Werke  rubmt  auch  unser  Widerj^art  nun  nicht  mehr  so  hocb,  als 
vor  Zeiten;  dazu  haben  sie  auch  gelernet,  nun  vom  Glauben  zu 

'  1.  Joh.  1:5.     2  :  15,  16.     3  :  8. 


ODER   GLAUBENS-BEKENNTNISZ.  835 

reden,  davon  sie  doch  in  Vorzeiten  gar  nichts  gepredigt  haben ; 
lehreu  deanoch  nun,  dasz  wir  nicht  alleiu  aus  Werken  gerecht 
weiden  vor  Gott,  sondern  setzen  den  Glauben  an  Christum  dazu, 
gprechen :  Glauben  und  Wtrh"  machen  uns  gerecht  vor  Gott, 
welche  Rede  mehr  Trostes  bringen  moge,  denn  so  man  allein 
lehrt,  auf  Werke  zu  vertrauen. 

Dieweil  nun  die  Lehre  vom  Glauben,  die  das  Haxiptsluch  ist  im 
cliristlichcn  Wesen,  so  lange  Zeit,  wie  man  bekennen  musz,  nicht 
getrieben  worden,  sondern  allein  "VVerklehre  an  alien  Orten  gepre- 
digt, ist  davon  durch  die  Unsern  solcher  Unterricht  geschehen  : 

Erstlich  dasz  uns  unsere  Werke  nicht  mogen  mit  Gott  ver- 
sohnen  und  Gnade  erwerben,  sondern  solches  geschiebt  allein 
durch  den  Glauben,  so  man  c/laubt,  dasz  uns  um  Christus  loillen 
die  Siinden  vergeben  werden,  ivelcher  allein  der  Milder  ist,  den 
Vater  zu  versohnen.^  Wer  nun  vermeinet,  solcbes  durch  Werke 
auszurichten,  und  Gnade  zu  verdienen,  der  verachtet  Christum, 
und  suchet  einen  eignen  Weg  zu  Gott,  wider  das  Evangelium.* 
Diese  Lehre  vom  Glauben  ist  offentlich  und  klar  im  Paulo  an 
vielen  Orten  gehandelt,  sonderlich  zu  den  Ephesern  am  2:8: 
^'Aus  Gnaden  seid  ihr  selig  worden,  durch  den  Glauben,  und 
dasselbige  Jiicht  aus  euch,  sondern  es  ist  Gottes  Gabe,  nicht  aus 
Werhen,  damit  sich  nicmand  ruhme,"  u.  s.  w.  Und  dasz  hierin 
kein  neuer  Verstand  eingefiihrt  sey,  kann  man  aus  Augustino 
beweisen,  der  diese  Sache  fleiszig  handelt,  und  auch  also  lehrt, 
dasz  wir  durch  den  Glauben  an  Christum  Gnade  erlangen  und  vor 
Gott  gerecht  werden,  und  nicht  durch  Werke,  wie  sein  gauzes 
Buch  de  Spiritu  et  Litera  ausweist. 

Wiewohl  nun  diese  Lehre  bei  unversuchten  Leutcn  sehr  verachtet 
wird,  so  befindet  sich  doch,  dasz  sie  den  bidden  und  erschrockenen 
Geivissen  sehr  irdstlich  und  heilsam  ist;  denn  das  Gewissen  Jcann 
nicht  zu  JRuhe  und  Friede  hommen  durch  Werke,  sondern  allein 
durch  den  Glauben,  so  es  bei  sich  (jeioiszlich  schlieszt,  dasz  cs  um 
Christus  loillen  einen  gnddigen  Gott  hajje,  loie  audi  Paulus  spricht 

n.  Tim.  2  :  5.  '  Joh.  14  :  5,  6. 


Z?,Q  DIE   AUGSBDRGISCHE  CONFESSION, 

Jiotn.  5:1:  ''So  wir  (lurch  den  Glauhen  sind  gereclit  worderij 
haben  wir  Ralie  iind  Friede  init  Gott." 

Diesen  Trost  hat  man  vor  Zeiten  nicht  getrieben  in  Predigten, 
sondern  die  armen  Gewissen  auf  eigne  Werke  getrieben  und  sind 
manclierlei  Werke  vorgenommen.  Denn  Etliche  bat  das  Gewissen 
in  die  Kloster  gejagt,  der  Hoffoung,  daselbst  Gnade  zu  erwerben 
durch  Klosterleben ;  Etliche  baben  andere  Werke  erdacbt,  damit 
Gnade  zu  verdienen,  und  fiir  Siinde  genug  zu  thun.  Derselbigen 
viel  haben  erfahren,  dasz  man  dadurcli  nicht  ist  zu  Frieden 
hommen.  Darum  ist  Nuth  gewesen,  die  Lehre  vom  Glauben  an 
Cbristum  zu  prcdigen  und  fleiszig  zu  treiben,  dasz  man  wisse, 
dasz  man  allein  durch  den  Glauben,  ohne  Verdienst,  Gottes 
Gnade  ergreift. 

Es  geschieht  auch  Unterricht,  dasz  man  hie  niclit  von  solchem 
Glauhen  redct,  den  auch  die  Teufel  und  Gofdosen  haben,  die 
auch  die  Ilistorien  glauben,  dasz  Cbristus  gelitten  babe  und  auf- 
erstanden  sey  von  den  Todten,  sondern  man  redet  vom  loahren 
Glauben,  der  da  glaubt,  dasz  loir  durch  Christum  Gnade  und 
Vcrgebung  der  Siinde  erlangen.  Unci  der  nun  weisz,  das  er 
einen  gncidigen  Gott  durch  Gliristum  hat,  (der)  Icennt  also  Gott, 
ruft  ihn  an,  und  ist  nicht  ohne  Gott,  wie  die  Heiden.  Denn  der 
Teufel  und  Gottlose  glauben  diesen  Artikel  "  Vergebung  der 
Siinde"  nicht,  darum  sind  sie  Gott  feind,  konnen  Ibn  nicht  an- 
rufen,  nichts  Gutes  von  Ihm  hoflfen.  Und  also,  wie  denn  jetzt 
angezeigt  ist,  redet  die  Schrift  vom  Glauben,  und  heiszet  Glauben 
nicht  ein  solches  Wissen,  das  Teufel  und  gottlose  Menschen  haben; 
denn  also  wird  vom  Glauben  gelehrt  zu  den  Hebraern  am  11., 
dasz  Glauben  sey  nicht  allein  die  Historien  wissen,  sondern  Zuver- 
versicht  haben  zu  Gott,  Seine  Zusage  zu  empfahen.  Und  Augu- 
stinus  erinnert  uns  auch  dasz  wir  das  Wort  Glauhen  in  der  Schrift 
vcrstehen  sollen,  dasz  es  heisze  Zuversicht  zu  Gott,  dasz  er  uns 
gniidig  sey,  und  heisze  nicht  allein  solche  Historien  wissen,  wie 
auch  die  Teufel  wissen. 

Ferner  wird  gelehrt,  dasz  gute  Werke  sollen  und  miissen  ge- 
schehen,  nicht  dasz  man  darauf  vertraue,  Gnade  damit  zu  ver- 


ODER    GLAUBENS-BF.KENNTNISZ.  ii-U 

dienen,  sondern  um  Gottes  willen,  imd  Gott  zu  Lob ;  der  Glaub 
ergreiffc  allzeit  alleiii  Gnade  und  Vergebung  der  Siindo.  Und 
dieweil  durch  den  GlauLen  der  heilige  Geist  gegeben  wird,  so 
wird  auch  das  Herz  geschicJct,  gute  Werhe  zu  tJiun.  Denn  zuvor, 
dieioeil  es  ohne  den  heiligen  Geist,  ist  es  zu  schwach  ;  dazu  ist  es 
in's  TeufcJs  Gcicalt,  der  die  arme  mcnscJdiche  Natur  zu  viel 
Siinden  treibt,  wie  wir  sehen  in  den  Philosophen,  welche  sich 
unterstanden,  ebrlich  und  unstraflicli  zu  leben,  haben  aber  den- 
noch  solcbes  nicht  ausgerichtet,  sondern  sind  in  viel  grosze,  offent- 
liche  Siinde  gefallen.  Also  gebt  es  mit  dem  Menscben,  so  er 
auszer  dem  recbten  Glauben  obne  den  bciligen  Geist  ist,  und  sicb 
allein  durcb  eigne  menscblicbe  Krafts  regiert.  Derbalben  ist  die 
Lehre  vom  Glauben  nicbt  zu  scbelten,  dasz  sie  gute  Werke  ver- 
biete,  sondern  vielmchr  zu  riihmen,  dasz  sie  lehre,  gute  Werhe  zu 
tliun,  und  Hlilfe  anbiete,  ivie  man  zu  guten  Werhen  Icommen 
moge.  Denn  ausser  dem  Glauben,  und  ausserhalb  Cbristo  ist 
menscblicbe  Natur  und  Vermogen  viel  zu  scbwacb,  gute  Werke 
zu  tbun,  Gott  anzurufen,  Geduld  zu  baben  im  Leiden,  den  Nacb- 
sten  zu  lieben,  befoblene  Aemter  fleiszig  auszuricbten,  geborsam 
zu  seyn,  bose  Lust  zu  meiden.  Solcbe  bobe  und  recbte  Werke 
intigen  nicbt  gescbeben  obne  die  Hiilfe  Cbristi,  wie  Er  selbst 
spricbtj  Job.  15  :  5  :  '*  Obne  micb  konnt  ibr  nicbts  tbun,"  u.  s.  w. 

DER  XXI.  ARTIKEL. 

VOM   IIEILIGENDIENST. 

Vom  Heiligendienst  wird  von  den  Unsern  also  gelebrt,  dasz 
man  der  Heiligen  gedenken  soil,  auf  dasz  wir  unsern  Glauben 
starken,  so  wir  seben,  wie  ibnen  Gnade  widerfabren,  aucb  wie 
ibnen  durcb  Glauben  gebolfen  ist,  dazu,  dasz  man  Excmpel  nebme 
von  ihren  guten  W^erken,  ein  jeder  nach  seinem  Beruf,  glcicbwie 
die  kaiserlicbe  Majestat  seliglicb  und  gottlicb  dem  Exempel 
David's  folgen  mag,  Kriege  wider  den  Tiirken  zu  fiibren ;  denn 
beide  sind  in  kuniglicbem  Arat,  welcbes  Schutz  und  Scbirm  ibrer 
Untertbanen  fordert.  Durch  iSchri/t  ahcr  mag  man  nicht  bcxvei- 
29 


3-TR  PIE   ATJOSBURGISCIIE    CONFESSIOiX, 

son,  (lasz  man  die  Ileiligen  anritfen  oder  Hiilfe  hei  iJinen  suchet} 
soil;  dcnn  "  es  ist  allein  ein  einiger  Versohncr  uiul  3Iittler  gcsetzt 
zwischen  Gott  und  den  Menschen,  Jesus  Christus,"  1.  Tim.  2  :  5, 
welcher  ist  der  einige  Heiland,  der  einige  oberste  Priester,  Gna- 
denstubl  und  Fiirsprecber  vor  Gott,  Rom.  8  :  34.  Und  der  hat 
allein  zugesagt,  dasz  er  unser  Gebet  erboren  wolle.'  Das  ist 
aucb  der  bocbste  Gottesdienst  nacb  der  Schrift,  dasz  man  densel- 
bigen  Jesum  Christum  in  alien  Notben  und  Anliegen  von  Herzen 
sucbe  und  anrufe.  1.  Job.  2:1:  "So  jemand  siindiget,  baben 
wir  einen  Fiirsprecber  bei  Gott,  der  gerecbt  ist,  Jesum,"  u.  s.  w. 


Dies  ist  fast  die  Summa  der  Lebre,  welcbe  in  unsern  Kirchen 
zu  rechten  cbristlicben  Unterricbt  und  Trost  der  Gewissen,  aucb 
zur  Besserung  der  Glaubigen  gepredigt  und  gelebrt  ist ;  wie  wir 
denn  unser  eigen  Seel  und  Gewissen  je  nicbt  gerne  wollten  vor 
Gott  mit  Miszbraucb  gottlichen  Namens  oder  Worts  in  die  bocbste 
und  groszte  Gefahr  setzen,  oder  auf  unsre  Kinder  und  Nacbkom- 
men  eine  andere  Lebre,  denn  so  dcm  reinen  gottlicben  Wort  und 
cbristlicber  Wabrbeit  gemasz,^  fallen  oder  erben.  So  denn  die- 
selbige  in  heiliger  Schrift  klar  gegriindet,  und  dazu  aucb  gemeiuer 
cbristlicber,  ja  romischer  Kirche,  so  viel  aus  der  Yiiter  Schrift 
zu  vermerken,  nicbt  zuwider  nocb  entgegen  ist,  so  achten  wir 
aucb,  unsere  Widersacber  konnen  in  obangezeigten  Artikeln  nicbt 
uneinig  mit  uns  seyn.  Derhalben  handeln  dicjenigen  ganz  un- 
freundlicb,  gescbwind  und  wider  alle  cbristlicbe  Einigkeit  und 
Liebe,  so  die  Unsern  derhalben  als  Ketzer  abzusondern,  zu  ver- 
werfen  und  zu  meideu  ihnen  selbst  ohne  cinigen  bestandigen 
Grund  gijttlicher  Gebote  oder  Schrift  vornehmen ;  denn  die 
Irrung  und  Zank  ist  vornehmlich  iiber  etlichen  Traditionen  und 

'  Joh.  14  :  13,  14. 

»  Joh.  5  :  39,  46.  Rom.  15  :  4.  Gal.  1  :  8,  9.  1.  Tim.  4  :  15.  2.  Tim 
8:1.5—17.     l.Joh.  1:1— 4.     2.  Petr.  1  :  19— 21. 


ODER    GLAUBKNS-BEKENNTNISZ.  339 

Miszbrauchen.  So  denn  nun  an  den  Ifauptartikeln  kein  befind- 
licber  Ungrund  oder  Mangel,  und  dies  unser  Bekenntnisz  gottlich 
uad  christlicb  ist,  soUten  sicb  billig  die  Biscbbfc,  wenn  schon  bei 
uns  der  Tradition  balben  ein  Mangel  ware,  gelinder  erzeigen, 
wiewobl  wir  verhoffen,  bestandigen  Gruud  und  Ursach  darzutbun, 
warum  bei  uns  etlicbe  Traditionen  und  Misbrauche  geandert  sind. 

Ew.  Kaiserl.  Majestat 

unterthanigste, 
Johannes,  Hcrzog  zu  SucJisen,  Clmrfiirst. 
Georg,  Margraf  zu  Brandenhurg. 
Ernst,  Herzog  zu  LUnehurg. 
Philipp,  Landgraf  zu  Hessen. 
Wolfgang,  Furst  zu  Anhalt. 
Die  Stadt  Nurnherg. 
Die  Stadt  ReutUngen. 


INDEX. 


Absence  from  Synod,  -when  excusable,  258. 

Absolution,  161 ;  rejected,  156. 

Abuses  corrected,  283. 

Adam,  fall  of,  57. 

Advisory  members  of  Synods  cannot  vote,  258. 

Aenon,  baptism  at,  145. 

Affections,  moral,  66. 

Americo-Lutheran  Church,  the,  126. 

Amsterdam,  Lutherans  in,  27. 

Anabaptists,  150. 

Appeals  from  Church  Council,  251 ;  from  Decisions  of  Synods,  253. 

Apocrypha,  refuted,  20, 

Apology  to  Augsburg  Confession,  cited,  112. 

Apostle,  election  of,  90. 

Apostle's  Creed,  formation  of,  32,  33. 

Archives  of  Synod,  260. 

Aristocracy,  180. 

Ascension  of  Christ,  82. 

Ascension-day,  176. 

Athanasian  Creed,  when  formed,  33. 

Atonement,  different  views  of  the,  77. 

<'  the,  74. 

"  Luther  on,  74. 

"  how  it  strikes  the  heathen  mind,  75. 

"  Calvinistic  view,  78. 

"  Lutheran  view,  78. 

Attributes,  Divine,  harmony  of,  43 
Augsburg,  Diet  at,  24. 

B 

Bachman,  on  unity  of  our  race,  57,  Eucharist,  153. 
Backsliders  to  be  restored,  160. 
Baier,  J.  W.,  D.D.,  7.  ^ 

29*  (541) 


342  INDEX. 

Baptism,  134. 

"       the  necessity  of,  136. 

"       the  initiatory  ordinance,  136. 

"       different  theologians  on,  136. 

"       a  means  of  grace,  137. 

"       benefits  of,  137. 

"       of  entire  families,  140. 

"       necessity  of  the  Spirit's  influence  to,  138. 

"      mode  of,  141. 

"       argument  on,  142. 

"       meaning  of  the  word  in  New  Testament,  142,  143. 

"       its  attendant  circumstances,  143. 

"       of  the  three  thousand,  143. 

"       of  Jesus,  144. 

"       of  Philip,  144. 
Baptismal  regeneration,  139. 
Baugher,  Dr.,  on  the  Lord's  Supper,  153. 
Baumgarten,  S.  J.,  D.D.,  8 ;  on  the  power  of  the  Keys,  161. 
Baxter,  on  the  Atonement,  79. 
Bengelius,  referred  to,  199. 
Brunnholtz,  on  Catechetical  Instruction,  94. 
Buddeus,  J.  F.,  D.D.,  7. 

Business,  order  of  in  Synod,  262;  in  Ministerium,  270. 
By-laws,  each  Synod  can  form,  274. 


c. 


Call,  or  Vocation,  107. 
Canonical  Books  of  Scripture,  19. 
Capernaitish  eating  of  Christ's  body,  148. 
Catechism  to  be  taught  to  the  Children,  251. 
Celibacy  of  Priests,  285  ;  demoralizing  influence,  285. 
Ceremonies  religious,  of,  171,  173. 

"  "         Chemnitz  on,  174. 

Certificates  of  good  standing,  on  removal,  253. 
Chalmers  on  the  relation  of  Geology  to  Genesis,  46. 
Charles  V.,  24. 

Chemnitz,  7 ;  on  Ordination,  97. 
Children  of  the  Church,  Church's  care  of,  181. 
Chiliasts,  196. 
Christian  life,  a,  106. 
Christmas,  176. 
Church,  the,  What  is  it?  119. 

"      the  definitions  of,  121,  242. 


INDEX.  343 

Churcli,  analytic  definition  of,  121. 

«'      of  the,  118. 

"      the  invisible,  242. 

"      the  duty  of  uniting  with  her,  13. 

<«      the  visible,  2-13  ;  its  head,  243. 

"      the  nature  of,  14,  120.  • 

"      extension  of  the,  16. 

*'      membership,  17;  suspension  of,  250,  252. 

"      diiferent  forms  of  organization,  122,  241. 

*'      rights  and  duties  of  the,  130,  152. 

"      orders,  171. 

"      council,  248,  duties  of,  249,  450. 
Church  discipline  of  our  early  Fathers,  128. 
Church-members,  duties  of,  152. 
Church  and  State,  relation  between,  188. 

Civil  Courts,  conflicts  in  to  be  avoided  between  Christians,  253. 
Collection,  Congregational,  for  Synodical  Treasury,  257. 
Commission,  final,  of  Christ,  90. 
Communicants,  a  list  of  the,  133. 
Communion,  private,  Luther  on,  155. 

in  both  kinds,  284. 
Concord,  form  of,  on  Illumination,  107. 
Conferences,  special,  2G7  ;  business  of,  268. 
Confession,  161,  292. 

"        the  Augsburg,  24,  87  ;  German  copy  of,  325. 
"  "  professedly  enumerates  only  part  of  the  Romish 

errors,  309. 
Confession,  Westminster,  29. 

"         private,  rejected,  156,  157. 
Confirmation,  15. 

"  Muhlenberg's  mode  of,  95. 

Congregation,  refractory,  how  dealt  with  by  Synod,  257. 
Congregational  Church,  the,  126. 
Conscience,  liberty  of,  a  natural  right,  240. 
Constantinople,  Patriarchs  of,  181. 
Constitution,  our  national,  different  theories  of,  191,  193. 

"  Synodical,  267  ;  of  General  Synod,  275. 

Consubstantiality  of  Son  of  God,  33. 
Conviction,  definition  of,  111. 
Convictions,  grades  of.  111. 
Creation,  Mosaic,  46. 

"        import  of  the  term,  45. 
Creeds,  origin  of  human,  23. 

"      extensive,  the  evils  of,  30. 

"       ancient  Ecumenical,  31. 


344  INDEX. 


D. 


Deacons,  the  New  Testament,  130,  247. 

Death,  eternal,  210. 

Delegate,  Lay,  to  Synod,  263 ;  to  General  Synod,  2G4. 

Democratic  foim  of  government,  180. 

Depravity,  general  view  of,  65. 

"  natural,  55,  58 ;  its  intrinsic  nature,  60 ;  consequences  of,  63. 

*'  nature  of,  58. 

"  innate,  experimental  view  of,  59. 

Descent,  Christ's,  into  the  spirit-world,  80. 
Despotism,  180. 

Directors  of  Theological  Seminary,  election  of,  264 
Discipline,  the  Church's  duty  of  exercise,  133. 
Diversitj'  of  meats,  293. 
Dort,  Articles  of  Synod  of,  29, 

E.~ 

Earth,  geological  age  of,  47,  48,  49. 

Easter,  176. 

Education,  religious,  of  children,  251,  253. 

Elders  (lay),  their  duties,  247,  248. 

Elections,  253;  of  elders  and  deacons,  254;  of  pastors,  254;  delegates  to 

General  Synod,  267 ;  directors  to  Seminary,  269. 
Election,  162. 

"        absolute,  abandoned,  of  the  Lutheran  chuixh,  164. 

"         of  ministers,  253. 
Electors,  who  ?  254. 
Endress,  C.  F.,  D.  D.,  9. 

Dr.,  151. 
Episcopal  church,  thirty-nine  articles  of,  29. 
the,  123. 

"  "        her  cumbrous  ritual,  123. 

Eucharist,  prevailing  view  of  our  American  Church,  154. 
Examination  of  applicants  by  the  Ministerium,  271. 
Excommunication,  when  valid,  98. 
Existence  of  God,  39. 

F. 

Faeee,  on  the  prophecies,  199. 
Faith,  definition  of,  113. 

"        diflFerent  significations  of,  113. 

"        exact  nature  of,  114. 


INDEX.  345 

Faith,  justifying,  85. 
Family  worship,  recommended,  255. 
Fasting,  sometimes  proper  as  a  spiritual  discipline,  296 
Festivals  in  the  American  Lutheran  Church,  127. 
174. 
"         ecclesiastical,  175. 
Foreigners,  reception  of  into  the  Ministerium,  269. 
Form  of  concord  on  Lord's  Supper,  148. 
Formula  of  government  and  discipline,  239,  et  seq. 
Friends  or  Quakers  reject  the  Lord's  Supper,  147. 

a. 

General  Stkod,  ratio  of  representation  in,  276 ;  business  of,  276,  277 ; 
may  publish  new  books  for  church  use,  276  ;  promotes  Christian  union, 
278,  279. 
General  Synod,  her  relation  to  Augsburg  Confession,  30. 

"  an  advisory  body,  241 ;  constitution,  when  formed,  281. 

"  appeals  to,  when  allowed,  278. 

Gerhard,  .L,  D.  D.,  8. 
Gerson,  cited,  294. 

Germanic  confederacy,  its  nature,  179. 
Glorified  body  in  the  Eucharist,  149. 

"  "     of  men,  206. 

God,  Article  on,  37. 
"      argument  of  a  Greenlander  for  a,  40. 
"      attributes  of  42. 
"      definition  of,  42. 
"      existence  of,  39. 
"      his  objective  reality,  39. 
"      names  of,  41. 

"     obligation  to  is  paramount,  187. 
"      works  of,  45. 
Goering  on  baptismal  regeneration,  139. 

"        Jacob,  9  ;  on  baptism,  136. 
Good  Friday,  176. 
Government,  civil,  our  own,  p.  190. 

"  "      a  divine  institution,  178. 

"  division  of  its  powers,  191. 

"  difi"erent  forms  of  civil,  179. 

"  human,  subordinate  to  divine,  181. 

"  proper  end  of  civil,  181. 

Grace,  kinds  of,  100. 
"       not  irresistible,  100. 
"        means  of,  101. 
Greek  or  Eastern  clmi'ch,  181. 


846  INDEX. 


H. 


Habits,  man's  responsibility  for,  66. 
Hnzelins,  Dr.,  on  the  Eucharist,  152. 
Heaven,  its  locality,  214;  its   nature,  214;  diversity  of  sex  there,  215; 

recognition  of  friends,  215. 
Heaven,  gradations  of  its  felicity,  216;  its  joys  eternal  and  progressive,  216. 
Hell,  where  is  it  ?  210  ;  no  repentance  there,  212. 

"      punishments  of,  210;  degrees  of,  211 ;  eternity  of,  211. 
Helmuth,  J.  C.  H.,  D.  D.,  9. 
Hollazius,  D.,  7,  43,  210. 
Holy-days,  172. 
Holy  Spirit,  influence  of,  108. 
Huss,  24. 

Hutter  L.,  D.D.,  8;  on  locality  of  hell,  210. 
Hypostatic  union,  the,  its  nature,  72. 


Illumination,  definition  of,  109. 
Imputation,  literal,  rejected,  64. 

"         New  England  views  of,  64. 

"         Dr.  Dwight  on,  65. 
Incarnation,  the,  71. 
Induration  of  the  Sinner,  62. 
Installation,  274. 
Invitations  of  the  Gospel,  13. 
Invocation  of  Saints  sinful,  234. 

J. 

Jailor's  Baptism,  144. 
Jerome  of  Prague,  24. 
Jesus,  his  incarnation,  life,  death,  &c.,  70. 
Johnson,  Dr.,  18. 

Judgment,  Christ's  return  to,  195;  the  final,  82,  206. 
nature  of,  207,  208. 
"         signs  of,  207. 
"         theory  of  its  process,  207,  208. 
Jurisdiction  of  the  Church  is  purely  spiritual,  244. 
Justification,  83  ;   by  faith,  228. 

"         nature  and  grounds  of,  84. 

"         definition  of,  85. 

"        eifects  of,  86. 

"         Muhlenberg's  view  of,  86. 


INDEX.  347 

K. 


Kings  dethroned  by  Popes,  302. 
Kii'chen  Agende,  or  formula  of  1786,  133. 
Knapp,  G.  C,  D.D.,  8. 
Konig,  J.  F.,  D.D.,  8. 
Kunze,  J.  C,  D.D.,  9. 

"  on  irresistibilit}'  of  grace,  100. 

"  on  the  Eucharist,  151. 

"  on  war,  184. 

Kurtz,  Dr.,  on  the  Lord's  Supper,  153, 


Lay  delegates  to  Synod,  262. 

Lay  elders,  130. 

Licensure,  ceremony  of,  270,  271. 

Licentiates,  their  duties  and  privileges,  261,  262,  270,  272. 

Liturgy,  the,  of  the  Lutheran  Fathers,  127. 

Lochman,  J.  G.,  D.D.,  9. 

"  on  Trinity,  53. 

"  on  the  Eucharist,  152. 

Lord's  Supper,  the,  145. 

"         "         its  importance,  146. 

"         "         its  divine  institution  and  perpetuity,  146. 

«'         "         different  names  of,  146. 

'<         "         nature  of  the,  148. 
Lord's  Day  of  divine  appointment,  304. 
Luther  on  binding  creeds,  31. 

♦'     on  the  name  God,  41. 

«<     on  Trinity,  53. 

"     on  Baptism,  138. 
Lutheran,  the  name  not  siifficient,  84. 
"       Church,  works  on,  29. 
"  "        the  American,  her  eclecticism,  127. 

M. 

Man,  his  nature  is  religious,  11. 

"     a  sinner,  12. 

"     primitive  state  of,  57. 
Marriage  ordained  by  God,  and  honorable  in  all,  287,  298. 

"       more  holy  than  celibacy,  301. 
Mass,  first  reformed  and  approved,  288,  et  seq. 

'«     afterwards  wholly  rejected,  290,  291,  292. 

"     a  papal  idolatry,  290. 


o48  INDEX. 

Mass,  a  human  invention,  290. 

"     the  work  of  artful  knaves,  291. 
Means,  generic  nature  of,  101. 

"       of  grace,  their  influence,  104. 
Meats,  diversity  of,  293  ;   condemned,  293. 
Melanchthon,  25. 

♦'  on  Providence,  50. 

"  forsakes  election,  165. 

Millennium,  nature  of,  196,  197. 

"  means  of  its  production,  199. 

"  grounds  of  its  expectation,  198. 

"  cause  of  its  delay,  200. 

Miller,  Hugh,  Geological  theory  of,  47,  48,  49. 
Miller,  Dr.,  on  the  Lord's  Supper,  153. 
Ministerial  office,  88. 

"  "       its  divine  institution,  89. 

"         session,  208. 

"  "       business  of,  268,  269. 

Ministers,  by  whom  constituted,  92. 

"         process  against,  264. 

"         duties  of,  94,  203,  245,  246. 

"         entitled  to  support,  131. 
Ministerium,  268,  269. 

Ministry,  ordination  and  perpetuation  of,  96,  171. 
Missions,  267, 
Missionaries,  how  many  needed  to  convert  the  world,  201. 

"  must  all  be  classically  educated,  202. 

Mode  of  baptism,  141. 
Monarchy,  mixed  or  limited,  180. 
Monasteries,  professed  design  of  retiring  to,  228. 
Monastic  vows,  296. 

Moravians  retained  the  Augsburg  Confession,  27. 
Mosheim  J.  L.,  D.D.,  8,  43,  81. 
Mosheim  on  the  Lord's  Supper,  149. 

"       on  Heaven,  216. 
Muhlenberg,  H.  M.,  D.D.,  9. 

"  on  prayer,  103. 

N. 

Natural  body  in  the  Eucharist,  148. 
Newton,  Sir  Isaac,  18. 
Nicene  Creed,  adoption  of,  33. 
Niceno-Constantinopolitan  Ci'eed,  34. 
Novatians,  159. 
Nullification,  191. 


INDEX.  349 

o. 


Oaths,  177. 

"      to  do  anything  sinful,  are  not  binding,  300. 
.   "      judicial,  lawful,  187. 
Obedience,  passive,  to  kings,  181. 
Officers  of  the  Church,  129. 

"       of  Synod,  158. 
Ordained  ministers,  their  rights  and  duties,  251,  262. 
Order  of  business  in  Synods,  262. 

"  "       in  General  Synod,  280. 

Ordination,  ministerial,  96,  171,  270,  272. 

"  pledge,  273. 

Origen,  teaches  Universalism,  212. 
Oxensteirn,  17. 


Parity  of  ministers,  245. 

Pastor,  duty  of  supporting  him,  244,  245. 

"      amenable  to  Synod,  246. 
Paulicians,  147. 

Peace  Society,  the  American,  185. 
Pedobaptism,  139. 
Penalties,  divine,  the  design  of,  213. 
Penitence,  or  repentance,  definition  of.  111. 
Perfection,  sinless,  167. 
Persecution,  not  tolerated  by  our  laws,  195. 

"  Luther  on,  195. 

Perseverance,  final,  162. 
Periods,  three  geological,  47,  48,  49. 
Plank,  Dr.,  cited,  164. 
Platform,  the  Saybrook,  29. 
Political  aiFairs,  176. 
Power  of  the  keys,  161,  302. 

"     of  the  church,  declarative  and  moral,  245. 

"     of  the  clergy,  301. 
Prayer,  its  nature,  102. 

Prayers,  children  should  be  taught  them,  103. 
Prayer  meetings  recommended,  255. 
Predestination,  Luther  on,  164. 
President  of  Synod,  his  duties,  259  ;  death  of,  260. 
Presbyterian  Church,  the,  126. 
Principles,  preliminary,  of  church  government,  239. 
Private  communion,  on,  155. 
oO 


o50  INDEX. 

Process  against  ministers,  2G4-266. 
Punishment,  future,  of  the  -wicked,  209. 

"  "         eternal,  211. 

Purgatory,  209. 


QtJENSTEDT,  J.  And.,  D.D.,  7. 


Q. 


R. 


Real  presence,  the  doctrine  of,   almost  universally  renounced  in  Ger- 
many, 153. 
Reformation,  influence  of  the,  on  political  condition  of  Europe,  181. 
Regeneration,  its  nature,  61. 
Reinhard  on  the  Supper  of  our  Lord,  150. 
Reinhard,  F.  V.,  D.D.,  8,  150. 

"         on  the  descent  of  Christ  to  the  Spirit-world,  81. 
Religion  not  to  be  established  by  law,  194. 
Repentance,  158. 

legal,  112. 

"  evangelical,  112. 

Republican  form  of  government,  180. 
Resurrection,  204. 

"  circumstances  of  the,  205,  206. 

of  Christ,  205. 

"  of  the  body,  205,  200. 

Re\avals  of  religion,  how  granted,  333. 
Rites,  diversity  of,  allowable,  235,  236. 
Romish  Church,  the,  123. 
Rule  of  faith  and  practice,  Scripture,  20, 
Russia,  Lutherans  in,  27. 

s. 

Sabbath  instituted  at  the  close  of  Creation,  310. 

"  Christian,  or  Lord's  Day,  304. 

Sacrament,  definition  of,  135. 
Sacraments,  Papists  adopt  seven,  135. 

"  .principal  signification  of  the  word,  135 

"  the,  in  general,  134. 

"  use  of,  169. 

Sanctification,  definition  of,  115. 

"  Say  brook  platform,  29. 

"  means  of,  115. 


INDEX.  351 

Saints,  invocation  of,  sinful,  234. 

Salvation,  by  grace  through  faith,  226,  227. 

Schmucker,  J.  G.,  D.  D.,  9 ;  on  the  evil  of  sin,  76,  200. 

Schools,  monastic,  297. 

Schoolhouses  of  the  church,  251. 

Secretary  of  Synod,  his  duties,  260. 

Sex,  diversity  of,  excluded  from  heaven,  215. 

Sin,  author  of,  222. 

"     evil  of,  76. 

"     Dr.  J.  G.  Schmucker  on,  76. 

♦'     origin  of,  Buddeus  on,  223. 
Sinner,  the  states  of,  62. 
Smith,  Dr.  Pye,  47. 

Socinians  reject  the  Lord's  Supper,  147. 
Soul,  the,  its  constitutional  inclination,  59. 
Sovereignty  of  the  Spirit's  influences,  105. 
State  and  Church  to  be  kept  entirely  distinct,  188. 
State  rights,  191. 
Statistical  view  of  Luthei-an  Church,  27. 

"  »  "  "     in  the  United  States,  28. 

Storr,  Ch.  G.,  D.  D.,  8,  169. 

"      on  the  Holy  Supper,  150. 
Subjects  and  citizens  absolved  by  popes  from  allegiance  to  theii'  govern- 
ments, 302. 
Support,  ministerial,  131,  244. 

Suspension  of  church-members,  250 ;  of  ministers,  266. 
Synodical  meetings,  the  early,  128. 
"  conferences,       "        128. 

Synods,  256 ;    duties  of,  257 ;  source  of  their  power,  97 ;    members  of, 
who,  256. 


Theology  Natural,  its  uses,  40. 
Traditions  and  human  rites  cannot  save  us,  295. 
Translation,  German,  of  Luther,  22. 
"  English,  "         22. 

Treasurer  of  Synod,  his  duties,  261. 
Trinity,  the,  50,  51. 
Twesten,  Dr.,  39. 

u. 

Union  of  Church  and  State  wrong,  302. 

Union  of  two  natures  in  Christ,  Luther  on  the,  73. 

Uiiivevsalism,  its  fruits,  212 ;  Dr.  .J.  G.  Schmucker  on,  212. 


352  INDEX. 

V. 

Vacant  congregations,  266. 

Visitation  Articles  on  tlie  Eucharist,  149. 

Vows,  monastic,  296 ;  at  an  early  age,  censured  even  by  some  Romanists, 

297,  299. 
Vows  contrary  to  God's  word  arc  not  binding,  300. 

w. 

Waes,  177. 

"      aggressive,  contrary  to  Christianity,  184. 

"       pacific  substitutes  for,  185. 

*'       physical  suffering  in,  184. 

"       sinfulness  of  all,  182, 
Westminster  Assembly  and  Confession,  29. 
Whitsunday,  176. 
Wickliffe,  29. 

Will,  free,  219;  Augustine  on,  219. 
Witnesses,  citation  of  257. 
Witherspoon,  Rev.  Dr.,  189. 
Woods,  Dr.,  on  natural  depravity,  59. 

Works,  good,  223  ;  necessary,  223,  230 ;  no  gi'ound  of  justification,  225. 
World,  conversion  of,  how  soon  to  be  expected,  203. 

z. 

ZWINGLI,  162. 


# 


LINDSAY   &.  BLAKISTON'S   PUBLICATIONS. 

UNIFORM     EDITION. 

Price  75  cents  per  Volume,  and  sent  by  mail,  free  of  postage,  upon  receipt  •£ 

this  amount  by  the  Fublisbers. 

CUMMING'S  APOCALYPTIC  SKETCHES ; 

OR,    LECTURES    ON   THE   BOOK    OF    REVELATION. 
One  Volume,  12mo,     Cloth. 

CUMMING'S  APOCALYPTIC  SKETCHES. 

Second  Skriks.     One  Volume,  12mo.     Cloth. 

CUMMING'S  LECTXTEES  ON  THE  SEVEN  CHURCHES. 

One  Volume,  12mo.     Cloth. 

CUMMING'S  LECTURES  ON  OUR  LORD'S  MIRACLES. 

One  Volume,  12mo.     Cloth. 

CUMMING'S  LECTURES  ON  THE  PARABLES. 

One  Volume.  12nio.     Cloth. 

CUMMING'S  PROPHETIC   STUDIES: 

OR,   LECTURES    ON   THE    BOOK   OF   DANIEL. 
One  Volume,  12mo.     Cloth. 

CUMMING'S  MINOR  WORKS.    First  Series. 

One  Volume,  12mo.     Cloth.     This  Volume  contains  the  following : 

THE  FINGER  OF  GOD,    CHRIST  OUR  PASSOVER,    THE  COMFORTER. 

Which  are  all  bound  and  sold  separately.     Price  38  cents. 

CUMMING'S  MINOR  WORKS.    Second  Series. 

One  Volume,  12mo.     Cloth.     This  Volume  contains  the  following : 

A  MESSAGE   FROM   GOD,    THE    GREAT   SACRIFICE,   AND   CHRIST   RECEIVING    SINNERS. 

Which  are  also  bound  and  sold  separately.    Price  38  cents. 

The  Rev.  John  Cumming:,  D.D.,  is  now  the  great  pulpit  orator  of  London,  as  Edward  Inring  was  some 
twenty  years  since.  But  very  different  is  the  Doctor  to  that  strange,  wonderfully  eloquent,  but  erratic  •  [ 
man.  There  could  not  by  possibility  be  a  greater  contrast.  The  one  all  fire,  enthusiasm,  and  semi 
madness;  the  other  a  man  of  chastened  energy  and  convincing  calmness.  The  one  lilce  a  meteor,  | '. 
flashmg  across  a  troubled  sky,  and  then  vanishing  suddenly  in  the  darkness  ;  the  other  like  a  silver 
star,  shining  serenely,  and  illuminating  our  pathway  with  its  steady  ray.  He  is  looked  upon  as  the 
great  champion  of  Protestantism  in  its  purest  form. 

His  great  work  on  the  "Apocalypse,"  upon  which  his  high  reputation  as  a  writer  rests,  having  al- 
ready reached  its  fifteenth  edition  in  England,  while  his  "  Lectures  on  the  Miracles,"  and  those  on  ',■ 
"  Daniel,"  have  passed  through  sir  editions  of  1000  copies  each,  and  his  "  Lectures  on  the  Parables"  ',  • 
through  four  editions,  all  within  a  comparatively  short  time. 


LINDSAY   a,   BLAKISTON'S   PUBLICATIONS. 

Bjt  %tt  lata  ®ummiiig's  Pfltks. 

UNIFOEM  EDITION.    PEICE  75  CENTS  PER  VOLUIO:. 


CUMimG'S  MMILY  PRAYERS,  | 

FOR  EVERY  MORNING  AND  EVENING  IN  THE  YEAR.  | 

MitI]  gefmnm  ia  ^^x^xmU  ^tri^tttu  grdMngs.  | 

IN  TWO  VOLUMES.  | 

JANUARY   TO    JUNE-JULY    TO    DECEMBER.  | 

OR,  J 

THE   PRESENT,    PAST,    AND   FUTURE.  | 

"  And  there  shall  be  signs  in  the  sun,  and  in  the  moon,  and  in  the  stars,  J 

and  upon  the  earth  distress  of  nations."  < 

In  one  volume,  12mo.  i 

CUMMING'S     MINOR    WORKS.  | 

Price  38  cents  per  Volume.  J 

THE  COMMUNICANT'S  MANUAL,  | 

A  Plain  and  Practical  Exposition  of  the  Lord's  Supper.     1  Tol.,  cloth.  i 

INFANT  SALVATION,  i 

Or,  All  Saved  that  Die  in  Infancy.     Specially  addressed  to  mothers  mourning  | 

the  loss  of  infants  and  children.     1  vol.,  cloth.  * 

THE  BAPTISMAL  FONT,  J 

Or,  the  Nature  and  Obligations  of  Christian  Baptism.     1  vol.,  cloth.  i 

CHRIST  OUR  PASSOVER,  I 

Or,  Thoughts  on  the  Atonement.     1  vol.,  cloth.  i 

A  MESSAGE  FROM  GOD,  i 

Or,  Thoughts  on  Religion  for  Thinking  Men.     1  vol.,  cloth.  J 

THE  GREAT  SACRIFICE,  | 

Or,  the  Gospel  according  to  Leviticus.     1  vol.,  cloth.  j 

THE  COMFORTER,  I 

Or,  Thoughts  on  the  Influence  of  the  Holy  Spirit.     1  vol.,  cloth.  i 

CHRIST  RECEIVING  SINNERS.  | 

One  vol.,  cloth.  j 

The  FINGER  of  GOD,  in  Creation,  The  Spread  of  Christianity,  &c.  | 

One  vol.,  cloth.  J 


^' 


LINDSAY   &,  BLAKISTON'S   PUBLICATIONS.  | 


%t\i.  Mr.  larbang^^B  papular  ^Borb. 

LINDSAY   «&  BLAKISTON,   PHILADELPHIA,  | 

Publish  the  following  Series  of  Books,  which  have  received  the  approbation  of  all  }' 

Religious  Denominations:  \ 


n 


HEAVEN,  I 

OR,  AN  EARNEST  AND  SCRIPTURAL  INQUIRY  INTO  THE  ABODE  OF  THE  SAINTED  DEAD.    * 

BY  THE  REV.  H.  HARBAUGH.  | 

PASTOR  OP   THE  FIRST  GERMAN  REFORMED  CHURCH,  LANCASTER,  PA.  i 

In  One  Volume,  12mo.     Price  75  Cents.  } 

THE  HEAVENLY  RECOGNITION,  I 

OR  AN  EARNEST  AND    SCRIPTURAL   DISCUSSION   OF    THE    QUESTIONy  | 

^ill  m  Innm  ntir  /rhnh  in  'Mimml  | 

BY  REV.  H.  HARBAUGH.  | 

In  One  Volume,  12mo.    Price  75  Cents.  } 


THE  HEAVENLY  HOME; 

OR, 

THE  EMPLOYMENT  AND  ENJOYMENTS  OF  THE  SAINTS  IN  HEAVEN. 

BY  THE  REV.  H.  HARBAUGH, 

AUTHOR    OF    "the   HEAVENLY   RECOGNITION   OF   FRIENDS,"   AND    ''flEATENJ 
OR,    THE    SAINTED   DEAD." 

In  One  Volume,  12mo.     Price  $1  00. 

HARBAUGH'S     FUTURE     LIFE; 

CONTAINING 

HEAVEN,    OR,    THE    SAINTED    DEAD, 
THE    HEAVENLY   RECOGNITION, 
THE    HEAVENLY    HOME. 

THREE   VOLUMES,   NEATLY  BOUND    IN   CLOTB ,   WITH    GILT    BACKS,    AND   A   PORTRAIT 
OF   THE    AUTHOR.      PRICE   $2  50. 


Copies  of  the  above  Books,  bar  dsomely  bound  for  presentation,  in  cloth, 
full  gilt.     Price  of  the  first  and  second  volumes,  $1  25  each;  of  the  third  $1  50. 


LINDSAY  &,BLAKISTON'S  PUBLICATIONS. 

PROCTOR'S    HISTORY    OF    THE    CRUSA^DES. 
With  154  Illustrations. 


HISTOEY  OF  THE  CRUSADES,  \ 


THEIR  RISE,  PROGRESS,  AND  RESULTS.     By  Major  Peoctor,  of  the 
Royal  Military  Academy. 


J 

CONTENTS.  J 

CHAPTER  I.     The  First  Crusade. — Causes  of  the  Crnsades — Preaching  oi  tlu  i 

First  Crusade — Peter  the  Hermit — The  Crusade  nndertalftn  by  the  Peop'e —  i 

The  Crusade  undertaken  by  the  Kings  and  Nobles — The   First  Crusaders  at  f 

Constantinople — The  Siege  of  Nice — IJefeat  of  the  Turks — Seizure  of  Edessa —  I 

Siege  and  C.apture  of  Antioch  by  the  Crusaders — Defence  of  Antioch   by  the  * 

Crusaders — Siege  and  Capture  of  Jerusalem  by  the  Crusaders.  i 

CHAPTER  II.     The  Second  Crusade. — State  of  the  Latin  Kingdom — Origin  { 

of  the  Orders  of  Religious  Chivalry — Fall  of  Edessa — Preaching  of  the  Second  J 

Crusade — Louis  VII.  and  Conrad  III.  in  Palestine.  J 

CHAPTER  III.     The  Third  Crusade.— The  Rise  of  Saladin— Battle  of  Tibe-  J 

rias,  and  Fall  of  Jerusalem — The  Germans  undertake  the  Crusade — Richard  > 

Coeur  de  Lion  in  Palestine.  i 

CHAPTER  IV.     The  Fourth  Crusade.— The  French,  Germans,  and  Jtali.ans  | 

unite  in  the  Crusade — Affairs  of  the  Eastern  Empire — Expedition  against  Con-  i 

stantinople — Second  Siege  of  Constantinople.  J 

CHAPTER  V.     The  Last  Four  Crusades.- History  of  the  Latin  EmpL-c  of  $ 

the  East— The  Fifth  Crusade— The  Sixth  Crusade— The  Seventh  Crusade-  -The  J 

Eighth  Crusade.  { 

CHAPTER  VI. — Consequences  op  the  Crusades.  i 


At  the  present  time,  when  a  misunderstanding  concerning  the  Holy  Places  at  f 

Jerusalem  has  given  rise  to  a  war  involving  four  of  the  great  Powers  of  Europe,  i 

the  mind  naturally  reverts  to  the  period  when  nearly  all  the  military  powers  of  J 

Europe  made  a  descent  on  Palestine  for  the  recovery  of  them  from  the  possession  { 

of  the  infidels.     It  would  seem  that  the  interest  in  these  places  is  still  alive;  and  J 

the  history  of  the  Holy  Wars  in  Palestine  during  a  considerable  portion  of  the  \ 

Middle  Ages,  maybe  supposed  to  form  an  attractive  theme  for  the  general  reader,  i 

Under  this  impression  Major  Proctor's  excellent  "  History  of  the  Crusades"  has  J 

been  carefully  revised,  some  additions  made,  a  series  of  illustrative  engravings,  i 

executed  by  first-rate  artists,  introduced,  and  the  edition  is  now  respectfully  sub-  > 

mitted  to  the  public.  » 

The  editor,  in  the  performance  of  his  duty,  has  been  struck  with  the  masterly,  i 

clear,  and  lucid  method  in  which  the  author  has  executed  the  work — a  work  of  > 

considerable  difl5culty,  when  we  consider  the  long  period  and  the  multiplicity  of  i 

important  events  embraced  in  the  history;  nor  has  the  editor  been  less  impressed  > 

with  the  vigorous  style,  and  the  happy  power  of  giving  vividness,  colour,  and  | 

thrilling  interest  to  the  events  which  he  narrates,  so  conspicuous  in  Major  Proc-  j 

tor's  history.     No  other  historian  of  the  Crusades  has  succeeded  in  comprising  so  * 

complete  and  entertaining  a  narrative  in  so  reasonable  a  compass.  | 

A  Handsome  Octavo  Volume,  bound  in  Cloth,  with  appropriate  Designs,  $2  25  ^ 

"           "           "           elegantly  gilt, 3  00  | 


LINDSAY  &.BLAKISTON'S  PUBLICATIONS. 


THE  SEPULCHRES  OF  OUR  DEPARTED. 

BY  THE  REV.  F.  E.  ANSPACH,  A.M. 
"  As  flowers  which  night,  when  day  is  o'er,  perfume, 
Breathes  the  sweet  memory  from  a  good  niaa's  tomb." 

Sir  E.  L.  Bulwer. 

I  Third  Edition.     In  one  Vol.,  12mo.     Price  $1.     Cloth,  gilt.  $1  50. 

5  This  is  a  Tolume  to  comfort  and  to  cheer ;  to  render  the  grave  familiar,  and  to  derive  from  its  con-  J 

i  templation  the  most  encouraging  hopes.    A  fine  tone  pervades  the  volume,  and  it  abounds  in  just  sen-  5 

J  timenls  ornately  expressed.    We  should  be  glad  to  see  that  general  seriousness  of  feehng  which  wouU  ' 

i  make  such  a  volume  popula.T.—Presbyteriaii.  i 

J  All  Christians  who  are  looking  forward  to  the  bliss  of  heaven,  by  passing  through  the  tomb,  will  be  J 

i  strengthened  and  comforted  by  glancing  over  the  lessons  here  inculcated  as  addressed  to  the  pilgrim  i 

i  in  search  of  that  better  country. — Christian  Chronicle.  > 

I  THE  CHILDREN  OF  THE  NEW  TESTAMENT.  | 

I  A  Beautiful  Presentation  Volume.      By  the   Rev.  Theophiltjs  Stork,  D.  D.,  | 

i  Pastor  of  St.  Mark's  Lutheran  Church,  Philadelphia.  * 

I  12mo.,  Clotli,  75  Cents ;  in  full  gilt,  $1  00.  I 

<  "  How  oft,  heart-sick  and  sore  J 

i  I've  wished  I  were  once  more  { 

^  A  little  child."— iWrj.  Southcy.  i 

i  The  general  contents,  the  devotional  and  lovely  spirit  that  pervades  it,  the  flowmg,  lucid,  and  rich  J 

J  diction,  the  sound  sentiments,  the  encouragements  to  parents  to  bring  up  their  children  in  the  fear  of  J 

i  the  Lord,  the  abounding  consolations  for  those  who  in  God's  providence  have  been  called  to  yield  up  i 

S  their  little  ones  to  Him  who  gave  them,  these  and  other  characteristics,  render  this  book  one  of  the  J 

I  most  interesting  and  valuable  of  the  kind  that  has  for  a  long  time  been  presented  to  the  public—  ' 

t  Lutheran  Observer.  « 

I  STRUGGLES  FOR  LIFE,  An  Autobiography.  | 

I  In  One  Vol.,  ISmo.    Price  $1  00.  | 

\  What  Sunny  and  Shady  Side  are,  as  descriptive  of  American  Pastoral  Life,  this  delightful  volume  is  \ 

\  as  descriptive  of  the  Life  of  an  English  pastor.    It  describes,  in  a  most  felicitous  style,  his  labours,  J 

\  trials,  sorrows,  pleasures,  and  joys.    But,  perhaps,  its  chief  value  consists  in  the  vivid  views  it  gives  J 

>  of  human  nature  as  illustrated  in  the  leadingcharacteristicsofEngLsh  society,  manners,  and  customs.  J 
t  — Spectator.  r 

I  THE  POETICAL  WORKS  OF  JAMES  MONTGOMERY.  | 

>  The  only  complete  edition ;  collected  and  prepared  by  him  just  prior  to  his  death.  > 
I  With  a  Portrait.  One  Volume,  octaTO.  i 
i  Price,  in  Library  style,  $2  00 ;  Cloth,  fuU  gilt,  $3  00 ;  Turkey  Morocco,  $4  00.  i 

t  The  poetry  of  the  ShefiSeld  bard  has  an  established  reputation  among  serious  readers  of  every  class.  > 

*  The  spirit  of  the  humble  Christian  and  the  pure  Philanthropist,  breathes  through  it  all ;  and  few  will  J 

i  rise  from  the  perusal  of  Mr.  Montgomery's  poems  without  feeling  the  elevating  power  of  his  chaste  > 

5  and  beautiful  Unes.    We  are  glad  to  see  such  a  favourite  poet  in  such  graceful  attire.    The  type  j 

i  paper,  and  entire  "getting  up"  of  this  lolume,  is  in  tasteful  accordance  with  the  precious  gems  it  j 

i  contains,  and  reflects  great  credit  of  'ie  publishers. — Recorder.  i 


LINDSAY  &;BLAKISTON'S  PUBLICATIONS. 
WATSON'S  NEW  DICTIONARY  of  POETICAL  ftUOTATIONS, 

Containing  Elegant  Extracts  on  every  Subject.     Compiled  from  various  sour(»es, 
and  arranged  appropriately,  by  John  T.  Watson,  M.  D. 

We  view  it  as  a  casket  filled  with  the  most  precious  gems  of  learning  and  fancy,  and  so  arranged  as 
to  fascinate,  at  a  glance,  the  delicate  eye  of  taste.  By  referring  to  the  index,  which  is  arranged  in 
alphabetical  order,  you  can  find,  in  a  moment,  the  best  ideas  of  the  most  inspired  poets  of  this  country 
as  well  as  Europe,  upon  any  desired  subject.— CArowicte. 


I  WELD'S  SACRED  POETICAL  QUOTATIONS ; 

I  OR,  SCRIPTURE  THEMES  AND  THOUGHTS,  as  Paraphrased  by  the  Poets. 

i  Selected  and  arranged  by  the  Rev.  H.  Hastings  Weld. 

?  The  design  was  an  equally  happy  and  original  one,  that  of  collecting  the  fine  moral  and  reUgious 

*  passages  of  the  poets  which  are  paraphrases  of  the  Scriptures ;  and  the  execution  of  it  has  obviously 

<  involved  much  labour,  as  it  required  the  good  taste  and  critical  judgment  which  no  one  was  bettei 

J  qualified  than  Mr.  Weld  to  bring  to  the  task.— North  American. 


MISS  MAY'S  AMERICAN  FEMALE  POETS. 

With  Biographical  and  Critical  Notices,  and  Selections  from  their  Writings. 

We  regard  this  volume  as  a  proud  monument  of  the  genius  and  cultivationof  American  women,  an(> 
we  heartily  commend  it  to  all  our  female  readers  as  eminently  worthy  of  their  attention.— ioui«uj& 
Journal. 

DR.  BETHUNE'S  BRITISH  FEMALE  POETS. 

With  Biographical  and  Critical  Notices,  and  Selections  from  their  Writings. 


As  a  treasury  of  nearly  all  the  best  pieces  from  their  pens,  and  as  a  manifestation  of  female  talent, 
of  woman's  imaginative  and  sensitive  excellence,  and  the  influence  they  exercise  over  social  manners, 
it  IS  a  valuable  contribution  to  English  literature.  The  poems  are  selected  with  much  judgment  and 
good  taste.— Ledger. 

^    OCTAVO  EDITIONS  OF  EACH  OF  THE  ABOVE  FOR  PRESENTATION, 

BEAUTIFULLY    ILLUSTRATED 

Bound  in  Library  Style,  Marble  Edges,  ...  Prioe  $2  00 

Cloth,  full  gilt,  bevelled  boards,        -  -  .  -  3  00 

Turkey  Morocco,  full  gilt,     -  -  -  -  -  4  00 

"  "  Antique,  -  ,  .  -  4  50 

Also,  12mo.  editions  of  each,  in  Cloth,  gilt  backs,         .  -  -  1  25 

'  "  "  "  full  gilt,  -  -  -  1  50 


•^ 


I  LINDSAY   &.  BLAKISTON'S  PUBLICATIONS,  | 


AS  ILLUSTRATED  LIFE  OF  MARTIN  LUTHER, 

THE  GREAT  GERMAN  REFORMER.  With  a  Sketch  of  the  Reformation  in  Germany. 
Edited,  with  an  Introduction,  by  the  Ret.  Theophilus  Stork,  D.D.,  late  Pastor  of  St. 
Mark's  Luth«m  Church,  Philadelphia.  Beautifully  Illcsiraied  by  sixteen  designs,  printed 
on  fine  paper.    A  handsome  octavo  volume. 

Price,  in  cloth,  gilt  hacks,  ••  -  -  ••  ••  $2  00 

fuU  gilt,  ------  a  50 

In  emhossed  leather,  niarhle  edges,  gilt  hacks,  &'C«,  H  US 

The  world  owes  much  to  Luther,  and  the  Reformation  of  which  he  was  the  prominent  leader,  and 
nothing,  save  the  pure,  simple  word  of  Gad,  will  do  more  towards  securing  the  prevalence  and  per- 
petuatins  the  influence  of  the  principles  of  religious  liberty  for  which  he  and  the  other  Reformers 
contended,  than  the  circulation  of  a  book  in  which  the  mental  processes  by  which  he  arrived  at  his 
conclusions,  are  set  forth.  We  can  safely  recommend  this  book  as  one  that  is  worthy  of  a  place  in 
every  dwelling,  and  we  hope  its  circulation  may  be  as  wide  as  its  merits  are  lieseinjtg.— Evangelical 
Magazine. 

THE  LIFE  OF  PHILIP  MELANCHTHON, 

THE  FRIEND  AND  COMPANION  OF  LtTTHER,  According  to  his  Inner  and  Outer  Life. 
Translated  from  the  German  of  Charles  Frederick  Ledderhose,  by  the  Rev.  G.  F.  Krotel, 
Pastor  of  the  Trinity  Lutheran  Church,  Lancaster,  Pa.  With  a  Portrait  of  Melanchthou. 
In  one  Volume,  12mo.    Price  fl  00. 


THE  PARABLES  OF  FRED'K  ADOLPHUS  KRUMMACHER, 

From  the  seventh  German  edition.    Elegantly  Illustrated  by  Twenty-six  Original  Designs, 
beautifully  printed  on  fine  paper.    A  handsome  demy  octavo  volume. 

Elegantly  hound  in  cloth,  gilt  hacks,         -         -         -         Price  $1  75 

fnii  gilt  sides,  hacks  and  edges,  H  90 

•  •  Tnrkey  morocco,  antique,         -  4  00 

The  simple  and  Christian  parables  of  Krummacher,  chiefly  the  productions  of  his  younger  years, 
have  acquired  a  wide  popularity,  and  have  long  afforded  a  fund  on  which  our  periodicals  have  freely 
drawn.  In  their  collected  form  they  have  pa.ssed  tlirough  various  editions  in  Germany,  but  we  doubt 
whether  any  of  them  have  been  so  tasteful  and  beautiful  in  all  their  appliances  as  the  one  before  us. 
The  typography  is  very  chaste,  and  the  illustrations  neat  and  appropimte.— Presbyterian. 


I  THE  CHRISTIAN'S  DAILY  DELIGHT. 

I  A  SACRED  GARLAND,  CULLED  FROM  ENGLISH  AND  'AMERICAN  POETS.    Beauti- 

J  fully  Illustrated  by  Eight  Engravings  on  Steel. 

I  In  one  volume,  demy,  octavo,  cloth,  gilt  hacks,        ■        Price  $1  50 

f  •  •            •                  full  gilt  sides,  hacks  and  edges,     H  US 

J  In  this  attractive  volume  we  find  much  to  please  the  eye  ;  but  the  most  valuable  recommendation     5 

i  of  the  work  is  found  in  the  lessons  of  piety,  virtue,  morality,  and  mercy,  which  are  thrown  together     J 

J  in  this  many-coloured  garland  of  poetic  flowers. — Episcopal  Recorder.                                                         i 


1 


LINDSAY  &,  BLAKISTON'S  PUBLICATIONS.  I 

A  Truly  Beautiful  Book.  I 


AN   ELEGANT   PRESENTATION   VOLUME,  by  the  Rev.  H.  Harbaugh,  | 

Author  of  the  "Heavenly  Recognition  of  Friends,"  the  "Heavenly  Home,"  &c.  J 

Imperial  Octavo,  elegantly  Illustrated  by  Twelve  Designs,  done  in  Colours,  i 

This  "Work  is  altogether  Original,  and  by  a  Popular  Author.     The  Illustrations  i 

are  entirely  New,  and  executed  in  a  style  superior  to  anything  of  the  kind  here-  > 

tofore  attempted  in  this  country.     The  Letter-press  is  printed  on  a  delicately-  i 

tinted  cream-coloured  Paper.     The  Binding  is  done  with  great  care,  and  in  a  j 

superior  manner;  and  no  expense  has  been  spared  in  order  to  make  it,  artistic-  | 

ally  and  otherwise,  the  Leading  Presentation  Volume  of  the  Season.  j 

Elegantly  bound  in  Turkey  Morocco,  Antique,         -          -          -         $7  GO  > 

"           "           BeveUed  Cloth,  fuU  gUt,            -           -           -           5  00  | 

"           "           Cloth,  gilt  back,             -          -          -          -          4  00  > 

This  IS  a  book  on  which  the  eye  reposes  with  genuine  pleasure.    In  all  parts  of  its  mechanical  «I8-  J 

cution  it  is  sumptuously  prepared,  and  highly  creditable  to  the  taste  which  planned  and  superintended  / 

its  publication.    Our  readers  are  not  to  expect  in  it  a  scientific  treatise  on  Bible  ornilholof;y,  with  the  ' 

usual  technical  descriptions,  but  a  series  of  beautifully-written  sketches  suggested  by  the  mention  of  J 

various  birds,  incidentally  referred  to  in  the  sacred  Scriptures.    Mr.  Harbaugh 's  talents  as  an  agree-  J 

able  and  devotional  writer,  have  been  tested  and  approved  in  the  former  productions  of  his  pen.     His  f 

publishers  have  most  liberally  aided  him  in  making  this  work  acceptable,  by  the  accompaniments  of  a  i 

rich  and  luxurious  typography,  and  coloured  engravings  of  various  birds,  which  are  beautifully  cha-  > 

racteristic  and  artistical. — Presbyterian.  t 


This  volume  will  rank  among  the  most  perfect  specimens  of  illustrated  typography  and  of  binding  j 

which  has  issued  from  the  American  press.    In  a  literary  point  of  view  we  think  it  stands  foremost  j 

among  Mr.  Harbaugh 's  works.    There  is  a  mingled  vein  of  piety  and  poetry  running  through  the  whole  J 

of  it  that  brings  it  closely  home  to  the  heart  as  well  as  the  taste. — Episcopal  Recorder.  i 

This  is  truly  an  elegant  book.  The  paper,  typography,  and  illustrations,  are  all  of  the  best  quality  ; 
and  the  contents  are  in  admirable  keeping  with  the  externals  of  the  book.  Karely  indeed  is  so  much 
of  the  useful  and  instructive  found  combined  with  so  much  that  is  attractive  and  beautiful. — Traveller. 

The  conception  of  this  book  is,  we  believe,  as  original  as  it  is  beautiful.  The  various  birds  men- 
tioned in  Scripture  are  accurately  described,  and  each  is  presented,  not  only  as  a  witness  to  the 
divine  Vrfsdom  and  goodness,  but  as  a  preacher  of  the  most  important  truths.  The  work  is  suited, 
not  less  to  enlarge  ona's  knowledge  of  the  kingdom  of  nature,  than  to  increase  one's  admiration  and 
reverence  for  the  Lord  of  the  creation.  The  spirit  is  eminently  devotional,  ;:nd  the  religious  teachings 
not  only  in  harmony  with  the  sacred  record,  but  most  happily  illustrative  of  it,.— Puritan  Recorder. 

There  seems  to  have  been  a  successful  effort  on  the  part  of  the  autlior,  artist,  and  publishers,  to 
produce  a  book  at  once  beautiful  in  its  subjects  and  in  its  language;  artistic  in  its  r^LQierous  iLkjitra- 
lion%  and  almost  faultless  in  its  typography  and  binding. — Pres.  of  the  West. 


^•V^^V^  »<r»%»  »%«»»S  >S»SS  »» V»S !»»»»»  ^S%%^  ^»^%»  »'»»%»  <y- 

LINDSAY  &,BLAKIS TON'S  PUBLICATIONS.  I 
— —    ^ 

A    BEAUTIFUL    ROMANCE.  J 


5  The  high  moral  tone  and  pure  sentiment  whicli  pervade  the  whole  composition, 

5  is  the  more  striking  from  its  contrast  with  the  depraved  taste  and  corrupt  influ- 

J  ence  of  so  many  of  the  works  of  fiction  of  the  present  day. 

I  


AFRAJA ;  or,  LIFE  AND  LOVE  IN  NORWAY.  j 

A  NORWEGIAN  AND    LAPLAND   TALE.     From  the  German  of  Theodore  \ 

Miigge.      Translated  by  Edward  Jot  Morris,  Author  of  "Travels  in  the  / 

East,"  "  The  Turkish  Empire,"  <fec.  i 

In  full  Cloth,  price  $1  25 ;  in  Two  Parts,  Paper,  price  $1  00.  \ 


"  The  reader,  in  his  perusal  of  this  beautiful  work  of  genius,  will  find  himself  i 

introduced  to  a  rare  and  almost  untrodden  field  of  fiction — the  remote  neighbour-  ^ 

hood  of  the  North  Pole,  and  those  icy,  desert  steppes,  where  the  Laplander  pur-  J 

sues  his  wandering  life  of  privation  and  suflFering.     His  life-like  descriptions  of  * 

the  manners  and  customs  of  this  curious  people,  and  the  Norwegian  settlers  on  J 

the  coasts,  are  drawn  with  such  power  as  to  awaken  the  keenest  interest  in  his  \ 

brilliant  story,  and  to  keep  the  attention  of  the  reader  intensely  excited  from  the  J 

first  to  the  last  page.     The  characters  are  pourtrayed  with  a  rare  skill  and  fidelity  j 

to  nature,  and  the  whole  composition  cannot  fail  to  augment  the  reputation  of  the  > 

author,  and  to  place  him  in  the  front  rank  of  German  historical  novelists."  ^ 

The  characters  of  the  heroines  of  the  story,  Gula  and  Ilda,  are  delineated  with  ^ 

a  degree  of  delicacy  and  beauty  rarely  to  be  met  with,  and  with  a  power  so  ab-  i 

sorbing  as  to  completely  chain  the  reader's  attention.  J 


The  story  is  truly  one  of  "  life  and  love"  among  a  people  almost  unknown  to  us  except  by  name  ;  1 

and  the  incidents  of  it  are  so  new  and  so  heart-stirring:,  that  little  as  we  are  accustomed  to  yield  to  the  > 

delusion  without  which  no  novel  can  be  interesting,  we  could  hardly  shake  off  the  fancy  that  every  5 

thrilling  occurrence  related  passed  under  our  own  eye. — National  Intelligencer.  i 

There  is  an  originality,  simplicity  and  beauty  about  the  whole  which  will  attract  and  charm  every  J 

reader  of  taste,  and  make  it  a  most  welcome  addition  to  the  commonwealth  of  fiction. — Traveller.  i 

This  work  is  destined  to  delight  many  readers.    There  is  a  dramatic  as  well  as  descriptive  power  » 

in  it  which  is  illustrated  in  every  page.    A  new  volume  in  human  nature  is  here  opened  to  us. —  J 

Bulletin.  f 

Afraja  is  destined  to  a  wide  and  enduring  popularity,  and  it  will  take  a  distinguished  place  among  i 

the  highest  order  of  classic  fictions.    The  variety  and  contrast  of  characters  invest  the  book  with  a  J 

new  charm.    The  cold,  self-sacrificing  Ilda;  the  artless  child  of  nature,  Gula;  the  warm-hearted,  t 

passionate  Hannah,  have  their  counterparts  in  the  pure,  high-minded  Danish  Baron.  Marstrand,  the  J 

simple,  guileless  Bjornarne,  and  the  crafty,  vindictive  Petersen.    The  cunning,  avaricious  traders,  > 

Helgestad  and   Fandrem,  are  confronted  with  the  magnanimous  old  Lapland  chief  Afraja,  whose  mys-  J 

terious  character  and  life,  reputed  wealth,  and  fame  as  a  necromancer,  keep  the  imagina'iion  of  the  * 

i     reader  in  a  continued  stretch  of  excitement  to  the  last  pa^e.— Inquirer.  j 


I  LINDSAY    &.  BLAKISTON'S   PUBLICATIONS.  I 

I  THE  CHRISTIAN  FAMILY  LIBRARY.  1 


THE  WOMEN  OF  THE  OLD  AND  NEW  TESTAMENT. 

SCENES  IN  THE  LIFE  OF  THE  SAVIOUR. 

SCENES  IN  THE   LIVES  OF  THE   PATRIARCHS  AND 
PROPHETS. 

SCENES  IN  THE  LIVES  OF  THE  APOSTLES. 

Neat  12mo.  Volumes,  with  Illustrations.  Price  per  volume,  in  Cloth,  Plain 
Edges,  Gilt  Backs,  75  cents.  Full  Gilt  Edges,  $1  00.  In  Setts,  Cloth,  Plain, 
$3  00.     In  Full  Gilt,  $4  00. 

THE  GHESTERFIELOIAN  LIBRARY. 

MANUALS  FOR  THE  POCKET  OR  CENTRE-TABLE. 


THE  YOUNG  HUSBAND, 

A  MANUAL  OP  THE  DUTIES,  MORAL,  RELIGIOUS,  AND  DOMESTIC, 
IMPOSED  BY  THE  RELATIONS  OF  MARRIED  LIFE. 


THE  YOUNG  WIFE, 

A  MANUAL  OF  MORAL,  RELIGIOUS,  AND  DOMESTIC  DUTIES, 

BEING   A   COMPANION   TO    "THE    YOUNG   HUSBAND.^' 


ETIQUETTE  FOR  GENTLEMEN, 

OR,  SHORT  RULES  AND  REFLECTIONS  FOR  CONDUCT  IN  SOCIETY. 


ETIQUETTE  FOR  LADIES, 

■VriTII  HINTS  ON  THE  PRESERVATION,  IMPROVEMENT,  ETC, 
OP  FEMALE  BEAUTY. 


THE  HAND-BOOK  OF  ETIQUETTE, 

OR    CANONS    OF    OOOD    BREEDING. 

BY    THE    AUTHOR    OF    "ETIQUETTE    FOR    GENTLEMEN." 


I  JOHNSON'S  POCKET  DICTIONARY. 

I  A  NEW  AND  REVISED  EDITION.    WITH  A  PORTRAIT  OF  THE  AUTHOR. 

i  Each  volume  neatly  hound  in  Cloth,  Gilt  Backs,  with  an  Illuminated  Frontis- 
<  piece.  Price  .38  cents,  or  in  Full  Gilt,  50  cents.  In  Setts,  Cloth,  Plain,  $2  25 ; 
I    Full  Gilt,  $.3  00. 


LINDSAY   &,  BLAKISTON'S   PUBLICATIONS.  i 

THE   YOUNG    LADIES'    HOME.  1 

BY    MRS.  L.   C.   TUTHILL,  | 

AUI'HOR  OF  "l  WILL  BE  A  LADY,'"  "l  WILL  BE  A  GENTLEMAN,"  ETC.      } 

A  new  and  beautiful  HditioUf  enlarged^  i 

A  Traveller  betwixt  life  and  death ;  j 

The  reason  firm,  the  temperate  will,  > 

Endurance,  foresight,  strength  and  skill,  J 

To  warn,  to  comfort  and  command ;  5 

And  yet  a  spirit  still  and  bright,  J 

With  something  of  an  angel  light. — Wordsworth.  > 

In  Cloth,  Gilt  Backs,  75  cents.     In  Full  Gilt  Edges,  &c.,  $1  25.  i 

The  object  which  the  intelligent  author  of  this  volume  has  in  view,  is  to  awaken  the  attention  of  f 

young  ladies  to  the  important  duties  of  life  which  devolve  upon  them,  after  they  have  ceased  their  J 

scholastic  exercises.    In  doing  so,  she  endeavours  to  teach  them  something  of  the  formation  of  cha-  i 

racter,  and  offers  them  various  useful  hints  for  their  improvement,  mentally  and  physically :  explains  t 

to  them  the  station  they  are  to  occupy  in  society,  and  sets  before  them  in  its  true  light  the  responsi-  # 

bility  they  incur  by  a  neglect  of  their  proper  duties,  in  their  too  eager  pursuit  of  the  follies  of  the  day.  t 

Such  a  book  cannot  fail  to  be  useful,  and  we  hope  it  may  be  read  extensively. — Baltimore  American,  i 

THE    BROKEN    BRACELET,  | 

AND    OTHER    POEMS.  | 

Br  MRS.  ESLING,  (Late  Miss  Waterman.)  | 

Price  in  Cloth,  Gilt  Backs,  $1  00.  } 

"  They  are  the  poems  of  the  affections,  swelUng  forth  from  a  heart  chastened  by  the  discipline  of  J 
life,  sympathizing  with  all  human  sorrow,  and  loving  the  beautiful  in  nature  and  the  true  in  senti-  i 
ment  with  unaffected  fervour.  > 

TREASURED  THOUGHTS  FROM  FAVOURITE  AUTHORS.         I 

BY  CAROLINE  MAY,  | 

AUTHOR  OP  THE  "AMERICAN  FEMALE  POETS,"  ETC.  J 

A  neat  12mo.  volume.    Price  $1  00.  i 

In  this  book  all  is  sound,  rational,  and  improving,  calculated  to  promote  delicacy  of  feeling  and  > 

loftiness  of  sentiment,  full  of  good  sense  and  good  taste.    It  is  the  best  treasury  of  thoughts  in  the  i 

language. — Christian  Intellii/encer.  J 

Containing  many  Gems  of  Thought,  from  writers  of  the  highest  celebrity,  on  themes  of  permanent  f 

interest. — Observer.  > 

"Good  taste  and  good  judgment  make  the  selections  of  these  excerpts,  which  convey  lessons  in  J 

morals  and  wisdom  in  brief  sentences,  the  best  for  seizing  hold  of  the  understanding,  and  remaining  i 

fixed  upon  the  memory.  f 

FOREST  FLOWERS  OF  THE  WEST.  | 

By  MRS.  ROBERTS,  (Late  Miss  Rickey.)  | 

WITH  PORTRAIT,  ETO.  | 

In  Cloth,  Gilt  Backs,  75  cents.    Full  Gilt,  $1  00.  | 

She  possesses  a  warm,  lively  fancy,  and  true  poetic  feeling  :  her  verse  flowing  pure  and  musical  a»  * 

',    the  waters  of  her  own  West.— Bulletin.  J 

'.       This  volume  is  destined  to  take  its  place  among  the  nun  erous  American  poetesses  whose  charming  j 

i    verses  expressive  of  womanly  feeling  enrich  our  literalurti.— Presbyterian.  i 


LINDSAY   &,  BLAKISTON'S  PUBLICATIONS. 

THE  CAMP-FIRES  OF  THE  REVOLUTION; 

OR,  THE  WAR  OF  INDEPENDENCE. 

ILLUSTRATED   BY   THRILLING   EVENTS   AND   STORIES   BT  THK 

OLD  CONTINENTAL  SOLDIERS. 

BY    HENRY    C.    WATSON. 
IVith  o-ver  50  Illustrations* 


CONTENTS. 
THE    OAMP-FIRES 


At  Mlddlebrook. 

At  Middlebroolc  (Continued). 

On  the  Susquehanna* 

At  Springfield* 

At  Morristown* 

On  the  Pedee. 

In  the  Swamp* 

On  the  Hills  of  Santce* 

Near  Charleston* 


On  Dorchester  Heights* 
At  Cambridge* 
At  Mount  Independence* 
At  Iiong  Island* 
At  SIcippack  Creek* 
At  Germantown* 
At  Valley  Forge* 
At  "Whitemarsh* 
At  White  Plains* 
At  Saratoga* 

A  large  Octavo  Volume.     Price  in  Cloth  Backs,  $1  75.     Embossed  Leather, 
Marble  Edges,  $2  00. 

This  work  is  well  and  pleasingly  done,  and  the  stories  illustrate  the  ofl-repeated  quotation  that 
"  truth  is  stranger  than  fiction."  To  the  young,  this  work  will  possess  a  perfect  charm.  If  it  shows 
how  liberty  was  gained,  it  may  be  equally  instructive  in  pointing  out  its  value,  and  the  necessity  of 
its  preservation.  The  style  in  which  it  is  written  is  in  strict  accordance  with  the  boldness  of  the 
events  and  the  spirit  of  the  actors.— .American. 

THE  RAILROAD  AND  STEAMBOAT  ANECDOTE  BOOK; 

Containing  Numerous  Anecdotes,  Conversational  Opinions, 
Choice  Sayings,  etc., 


FROM     THE     WRITINGS     OF 
TOM  HOOD, 
JUDGE  HALIBURTON, 
CHARLES  DICKENS, 


WASHINGTON  IRVING, 
SYDNEY  SMITH, 
LORD  BROUGHAM, 


AND  OTHER  CELEBRATED  AUTHORS. 

BY   AN    OLD    TRAVELLER. 

WITH   ILLUSTRATIONS. 

A  neat  12mo.  Volume.    Price,  Cloth,  50  cents.     Paper,  75  cents. 

BERNARD  BARTON'S  LIFE,  LETTERS,  AND  POEMS. 

BY    HIS    DAUQHTER.  / 

WITH  A  PORTRAIT. 
A  neat  12mo.  Volume. 


L  IN  DSAY&,BLAKISTON'S  PUBLIC  AT  IONS. 


MACKAY'S  MEMOIRS  I 

j)¥  EXTRAORDINARY  POPULAR  DELUSIONS;   including  the  South   Sea  i 

Bubble,  the  Mississippi  Scheme,  the  Tulip  Mania,  the  Witch  Mania,  &c.  &c.  > 

In  2  vols.,  12mo.     Price  $2  00.  { 


BETHUNE'S  POEMS.  | 

fcAYS  OF  LOVE  AND  FAITH,  and  other  Fugitive  Pieces,  by  the  Rev.  G.  W.    | 
Bethune,  D.  D.     One  vol.,  octavo.     Price  $1  25.  * 

LIFE  OF  JUDGE  JEFFREYS,  I 

:;hief  Justice  of  the  King's  Bench  under  Charles  II.,  and  Lord  High  Chancellor  i 
of  England  during  the  Reign  of  James  II.  By  G.  H.  "W.  Woolrych.  One  * 
volume,  12mo.     Price  $1  00.  J 

CHARACTERISTICS  OF  LITERATURE,  | 

[LLUSTRATED    BY    THE    GENIUS    OF    DISTINGUISHED    MEN.      By    | 
Henry  T.  Tuckerman.    In  2  volumes,  12mo.     Price  $1  50.  | 

LIFE  AND  CORRESPONDENCE  OF  JOSEPH  REED,  I 

Military  Secretary  of  Washington,  President  of  the  Executive  Council  of  the  State  S 
of  Pennsylvania,  &c.    By  William  B,  Reed.    In  2  vols.,  octavo.    Price  $4  00.    i 

TUTHILL'S  HISTORY  OF  ARCHITECTURE,  I 

From  the  Earliest  Times,  its  Present  Condition,  &c.  With  a  Glossary  of  Archi-  S 
tectural  Terms,  and  200  beautiful  Illustrations.  In  one  volume,  octavo.  J 
Price  $3  00.  i 


MEMORIALS  OF  JOHN  BARTRAM  AND  HUMPHREY 
MARSHALL, 

The  Celebrated  Pennsylvania  Botanists.     By  William  Darlington,  M.  D.    With 
Illustrations.     In  one  volume,  octavo.     Price  $2  00. 

HISTORICAL  AND  DESCRIPTIVE  SKETCHES 

OF  NORFOLK  AND  ITS  VICINITY,  Including  Portsmouth  and  the  Adjacent 
Counties,  &c.  &c.    By  William  S.  Forrest.    In  1  vol.,  octavo.    Price  $2  00. 


$ 


3Sntirr3  lii|  tljB  ^xm  nf  litrti's  §mtl  IMstnrtf; 

PUBLISHED    BY    LINDSAY    AND    BLAKISTON,    PHILADELPHIA. 


Dr.  J.  H.  Kurtz's  Manual  of  Sacred  History  is  the  production  of  a  very 
able  and  pious  divine  of  our  church  in  Europe.  The  author  is  particularly 
distinguished  for  his  learning,  his  orthodoxy,  his  liberality,  his  piety,  and  his 
originality.  He  writes  with  great  clearness  and  condensation,  and  presents  in 
a  brief  compass  a  large  amount  of  matter.  Ilis  various  works,  and  particularly 
his  Histories,  have  received  the  highest  endorsement  abroad  in  their  popularity 
and  multiplied  editions,  and  are  commended  in  the  strongest  terms  by  the  most 
eminent  divines.  Guericke,  Bruno  Lindner,  and  Rudelbach,  laud  his  Histo- 
ries in  the  strongest  terms,  and  the  Evangelical  Review,*  in  the  United  States, 
has  furnished  evidence  of  his  great  merits  from  authentic  sources.  The  admi- 
rable Manual  of  Sacred  History,  translated  by  Dr.  Schaeffer,  (and,  having  ex- 
amined some  parts  of  the  translation,  we  may  say  loell  translated,)  will  consti- 
tute a  rich  contribution  to  our  theological  literature.  Having  encouraged  the 
translator  to  undertake  the  work,  we  are  the  more  free  to  express  our  high 
opinion  of  it,  and  the  fidelity  with  which  it  has  been  executed.  We  hope  this 
will  be  the  forerunner  of  other  translations  of  works  of  the  author. 

C.  P.  KRAUTH, 
Professor  of  Sac.  Phil.  Church  Hist,  and  Past.  Theol..  Gettysburg,  Pa. 

Sept.  16,  1854. 

The  Sacred  Histoi-i/  of  Dr.  J.  II.  Kurtz,  docs  not  belong  to  the  ordinary  class 
of  historic  Manuals,  with  which  the  literature  of  Germany  abounds.  On  the 
contrary,  after  considerable  acquaintance  with  it,  we  hesitate  not  to  pronounce 
it  a  production  of  very  superior  merit  in  its  department,  possessed  of  high  lite- 
rary and  theological  excellence.  Its  style  is  pure  and  perspicuous,  its  divisions 
are  natural  and  appropriate,  and  the  grouping  of  events  felicitous  and  impres- 
sive. Without  assenting  to  every  sentiment  of  the  author,  we  cordially  recom- 
mend his  work  to  the  patronage  of  the  Christian  public,  and  consider  Dr. 
Schaeffer  as  entitled  to  the  gratitude  of  the  church,  for  presenting  this  Manual 
to  the  English  public  in  so  accurate  and  excellent  a  translation. 

S.  S.  SCHMUCKER, 

Profe.'isor  of  Didactic,  Polemic  and  Homiletic  Theology,  la  Theol.  Sem.  of  Gettysburg. 

Sept.  17,  1854.  

I  know  of  no  work  in  the  English  or  German  language  which  gives,  in  so 
short  a  compass,  so  full  and  clear  an  account  of  the  gradual  development  of 
the  divine  plan  of  salvation,  from  the  fall  of  man  to  the  resurrection  of  Christ 
and  the  founding  of  the  apostolic  church,  and  which  is,  at  the  same  time,  so 
sound  in  sentiment,  so  evangelical  in  tone,  and,  without  being  superficial,  so 
well  adapted  for  popular  use,  as  the  "Manual  of  Sacred  History,"  by  Dr.  J. 
H.  Kurtz.  The  translation  of  the  Rev.  Dr.  Charles  F.  Schaeffer  seems  to  me, 
as  far  as  I  have  examined  it,  to  do  full  justice  to  the  German  original,  as  well 
as  to  the  English  idiom.  PHILIP  SCIIAFF, 

Prof,  of  Ch.  Uist.,  &c. 
Mercershiirg,  Pa.,  Jan.  31,  1855. 

*  July,  1853,  p.  138. 

1 


.« 


I  LINDSAY   &  BLAKISTON'S   PUBLICATIONS. 

I  BUDS  AND  BLOSSOMS  FOR  THE  TOUKG. 

I  BY   MRS.  HUGHS. 

/  "  There  is  to  me 

i  A  daintiness  about  these  Flowers 

J  That  touches  me  like  Poetry." 

/  A  neat  16mo.  volume, 

I  WITH  A  COLOURED  FRONTISPIECE,  AND  NUMEROUS  OTHER  ILLUSTRATIONS 

I  Bound  in  Cloth,  Gilt  Back  and  Sides.     Price  75  cents. 

I  ALADDIN,  OR  THE  WONDERFUL  LAMP. 

J  PRINTED    ON   LARGE    PICA   TYPE. 

I  ILLUSTRATED  BY  FIFTEEN  COLOURED  PLATES. 

5  •             Bound  in  Cloth.     Price  75  cents. 

I  THE  LIFE  AND  TRAYELS  OF  GEN.  TOM  THUMB, 

I  (CHARLES  STRATTON.) 

t  BEAUTIFULLY  ILLUSTRATED,   COLOURED  PLATES. 

J  Price  50  cents.     Cloth,  Gilt  Backs. 

I  A  MEMOIR  OF  ELLEN  MAY  WOODWARD. 

I  BY  THE  REV.  GEORGE  MILES,  A.M., 

#  RECTOR   OF    ST.    STEPHEN'S    CHURCH,    WILKESBARRE. 

>  WITH  A  PORTRAIT. 

I  A  neat  18mo  Volume.     Price  38  cents. 

I  PUBLISHERS'  NOTICK.—"  The  subject  of  this  Memoir  was  the  oldest  daughter  of  the  Hon.  Geo. 

>  W.  Woodward,  of  Pennsylvania.    Her  peculiar  position,  as  a  member  of  the  Church  of  Christ  at  an 
'  early  a§e,  and  the  manifestations  of  deep  piety  which  marked  her,  will  account  for  the  appearance 

>  of  this  little  volume.   She  was  one  of  Christ's  lambs,  committed  to  the  care  of  the  pastor  of  the  flock, 
i  and  her  story  is  told  to  lead  others  into  the  same  fold." 

I  AUNT  MARY'S  LIBRARY  FOR  BOYS  AND  GIRLS. 

I  Consisting  of  Short  Tales,  ^vritten  in  an  Slntertaining  and 

S  Instructive  Style. 

J  BY   MRS.    HUGHS. 

I  EACH  VOLUME  CONTAINING  A  COLOURED  FRONTISPIECE. 

J  THE  YOUNG  ARTIST.                               LISSIE  LINDEN. 

i  THE  YOUNG-  SAILOR.                              THE  GIPSY  FORTUNE-TELLER. 

I  HOLIDAYS  IN  THE  COUNTRY.           FRANK  WORTHY. 

J  GENEROSITY.                                               MAY  MORNING. 

?  THE  MOTHER'S  BIRTHDAY.              THE  PROUD   GIRL  HUMBLED. 


Price  in  Setts,  bound  in  Cloth,  Gilt  Backs,  neatly  done  up  in  Boxes,  $2  50. 


LINDSAY  &,  BLAKISTON'S   PUBLICATIONS. 
NEW    DICTIONARIES. 


I  WALKER'S  RHYMING  DICTIONARY: 

I  A  Rhyming,  Spelling,  and  Pronouncing  Dictionary  of  the  Eng- 

t  lish  Language---in  which 

i  I.  The  whole  Lang-uage  is  arranged  according  to  its  terminations. 

i  II.  Every  Word  is  explained  and  divided  into  Syllables  exactly  as  pronounced. 

i  III.  Multitudes  of  Words  liable  to  a  double  pronunciation  are  fixed  in  their  true  sound  oy  a  rhyme. 

5  IV.  Many  of  the  most  difficult  Words  are  rendered  easy  to  be  pronounced  by  being  classed  accord- 

*  ing  to  their  endings. 

>  V.  Numerous  classes  of  Words  are  ascertained  in  their  pronunciation,  by  distinguishing  them  into 

*  perfect,  nearly  perfect,  and  allowable  Rhymes. 

>  To  which  is  prefixed  a  copious  introduction  to  the  various  uses  of  the  work,  with  critical  and  prac- 
J  tical  observations  on  Orthography,  Syllabication,  Pronunciation ,  and  Rhyme  ;  and,  for  the  purpose  of 

*  Poetry,  is  added  an  Index  of  Allowable  Rhymes,  with  authorities  for  their  usage  from  our  best  Po?ts. 

i  BY    J.   W^ALKER. 

i  One  vol.  12mo.     Price  $1  25. 

»  Here  is  a  boon  that  the  young  poet— and  the  old  one,  too,  perhaps— will  find  one  of  his  most  valua- 

i  ble  assistants.    It  will  not  furnish  him  with  inspiration,  but  it  will  readily  furnish  him  with  rhymes, 

5  which  are  often  the  best  aids  in  the  flow  of  inspiration.    Many  a  sublime  thought  or  pretty  fancy  has 

i  been  irretrievably  lost  while  the  poet  was  scratching  his  head  for  a  word  with  the  proper  jingle. 

}  This  dictionary  removes  all  these  troubles,  since  it  furnishes  every  word  in  the  language  according  to 

J  its  termination.    In  all  this  there  is  no  child's  play,  for  such  a  work  has  its  value  and  its  dignity,  and 

J  its  value  is  above  the  mere  manufacture  of  couplets.    The  endorsement  of  Walker  to  the  sj'stem 

J  given  in  his  work  would  alone  raise  it  above  ridicule,  even  if  it  had  not  been  for  years  considered  a 

i  work  of  real  value  by  the  best  minds  in  England  and  this  country.    Walker's  system  of  orthography 

>  and  prouunciation  continues  to  be  the  standard  among  all  our  best  writers,  and  these  are  fully  de- 
5  veloped  in  this  dictionary.  His  introduction  contains  an  invaluable  treatise  on  the  construction  of 
i  our  language.    The  work  is  very  well  printed  and  bound.— Bu/Wm. 

I  RAWSON'S  NEW  DICTIONARY  OF  SYNONYMES: 

<  A  Dictionary  of  the  Synonymical  Terms  of  the  English  Language. 

I  BY  THE  REV.  JAMES  RAWSON. 

J  A  neat  12mo.  Volume.     Price  63  cents.                                      i 

J  Of  the  various  books  of  English  Synonymes  that  have  been  published,  none  is  at  once  so  compact,    J 

i  comprehensive,  clear,  and  correct  as  this  one.    The  number  of  synonymical  terms  is  larger  than  any    > 

>  previous  work  contains,  and  there  is  nothing  superfluous— no  unnecessary  remarks,  which  are  more  } 
/  calculated  to  bewilder  than  to  inform.  It  will  make  an  admirable  desk  companion  for  the  man  of  > 
f  letters. — Evening  Bulletin.                                                                                                                                   > 

\  JOHNSON'S  POCKET  DICTIONARY.               I 

I  DIAMOND    EDITION.                                   | 

i  32mo.  Cloth, 38  cents.  * 

I  «      Embossed  gilt 50    «  '         | 

>  "      Tucks  gilt  edges 63    "  > 

J  This  edition  has  been  greatly  improved  by  the  addition  of  some  thousand  words  and  technical    j 

J  terms,  the  accentuatioi  corrected  according  to  tlie  most  approved  mode  of  pronunciation,  together    j 

<  with  a  concise  classiool  mytholog>',  a  list  of  men  of  learning  and  genius,  phrases  from  various  Ian-  < 
J  guages,  and  a  biograpliical  table  of  distinguished  deceased  Americans,  and  a  portrait  of  Dr.  Johnson      < 


LINDSAY   &,  BLAKISTON'S  PUBLICATIONS. 

POPULAR  SCHOOL  BOOKS, 

(NEW   EDITIONS.) 

A    NEW    MODERN    FRENCH    READER. 

MOSATQUE  FRANCAISE ;  OU  CHOIX  DE  SUJETS  ANECDOTIQUES, 

HISTORIQUES,  LITTERAIRES  ET  SCIENTIFIQUES,  TIRES 

POUR  LA  PLUPART  D'AUTEURS  MODERNES. 

PAR   T.    SERON, 

PROFESSEUR  DE  LANGUE  ET  DE  LITTERATURE  FRANJAISES  A  PHILADELPHIE,  AC. 
1  Tol.  12mo.  Price  75  cents. 
"  This  is  one  of  the  best  collections  of  miscellaneous  French  reading,  prose  and  poeti»al, 
that  has  c»me  within  our  knowledge.  It  embraces  anecdotes,  sketches,  brief  tales,  travels, 
and  every  variety  of  li,t;ht  reading.  Mr.  Seron  has  shown  much  good  ta.<;te  in  his  selections, 
and  made  a  very  excellent  and  entertaining  book  for  the  French  reader  and  student."— 
Bulletin.  -^■^,-.^.^..,^-^^~^^ 

J]SOP'S  FABLES   IN  FRENCH. 

A  NEW  EDITION,  CONTAINING  A  FRENCH  AND  ENGLISH  DICTIONARY  OP  ALL 
THE  WORDS  CONTAINED  IN  THE  WORK.  &c.  &c. 
1  vol.  ISmo.    Price  38  cents. 
This  little  work  will  prove  of  great  help  to  the  French  student.    It  has  long  been  used  ai 
«  text-book  in  the  High  School  of  Philadelphia. 

^Billrmtnt's  CEtBt^ism  nf  /nmiliar  €)^mp, 

AND   THE   EVENTS    WHICH   LED    TO   THEIR   DISCOVERY   AND    IMPROVEMENT;    TVITH   A 

SHORT   EXPLANATION    OF    SOME    OP   THE    PRINCIPAL   PHENOMENA. 

FOR  THE  USE  OF  SCHOOLS  AND  PRIVATE  FAMILIES. 

1  vol.  12mo.    Price  50  cents. 

"This  book  presents  a  mass  of  information,  in  a  condensed  form,  on  all  kinds  of  things 

which  enter  into  the  every-day  concerns  of  life :  the  air  we  breathe — the  food  we  eat — the 

raiment  we  are  clothed  with — the  habitation  we  dwell  in — the  constitution  of  our  mortal 

frame — arts,  commerce  and  manufactures,  are  cleverly  treated  of  by  question  and  answer ; 

and  forms  a  mine  of  useful  information.    T>'e  recommend  it  to  the  attention  of  parents  and 

tutors." — £$sex  standard. 

MY  LITTLE  GEOGRAPHY, 

FOR  PRIMARY  SCHOOLS  AND  FOR  BEGINNERS. 
BY   MRS.  L.  C.  TUTHILL. 

WITH     NUMEROUS     ILLUSTRATIONS. 

16mo.    Price  19  cents. 

"  This  interesting  little  book  describes  the  earth  and  its  natural  divisions,  '  without  resort 

Ing  to  imaginary  lines  and  circles.'     It  is  divided  into  short  chapters,  in  questions  and  an- 

iwers,  each  closing  with  metrical  verses  just  suited  to  make  the  instructions  of  mothers  and 

primary  schools  delightful." — Teacher's  Advocate. 


FROM  THE  INVASION  OF  JtTLIDS  C^SAR  TO  THE  PRESENT  TIME;   WITH 
ILLUSTRATIVE    NOTES,   CHRONOLOGICAL  TABLES,   &c. 
FOR  THE  USE  OF  SCHOOLS  AND  FAMILIES. 
A  neat  12mo.  volume.     Price  38  cents. 
"  This  is  really  a  novel  work,  boldly  undertaken,  and  very  successfully  executed.    Misi 
Townsend  has  managed  to  weave  into  verse  the  principal  incidents  in  English  history,  and 
avoids  supercilious  gossip  and  laudation  of  loyal  desperadoes.     We  recommend  this  History 
of  England  as  a  facility  to  those  who  would  become  acquainted  with  facts  without  the  an- 
noyance of  perusing  dry  detail." — Pennsylvanian. 

^^  Copies  furnished  to  teachers  for  examination  upon  application  to  the  publishers 

LINDSAY  &   BLAKISTON,   BOOKSELLERS  AND   PUBLISHERS, 
25  Sonth  Sixth  Street,  above  CUestnut,  Philadelphia* 


THE  YOUNG  AMERICAN'S  LIBRARY; 

A  USEFUL  AND  ATTRACTIVE  SERIES  OF  BOOKS  FOR 

YOUNG    PEOPLE: 

EMBRACING  EVENTS  CONNECTED  WITH  THE  EARLY  HISTORY  OF  OUR  COUNTRY, 

AND  LIVES  OF  ITS  DISTINGUISHED  MEN. 

Written  with  much  care,  and  in  an  entertaining  and  instructire  manner. 

WITH   ILLUSTRATIONS  OF  IMPORTANT   EVENTS,  AND  BEAUTIFULLY 

ILLUMINATED  TITLE   PAGES. 


LIFE  OF  BENJAMIN  FRANKLIN. 


ILLUSTRATIONS. 


Franklin  as  a  Tallow  Chandler. 
Franklin  at  the  Printing  Press. 
Franklin's  first  Arrival  in  Philadelphia. 
FraiiklSD  acting  as  his  own  Porter. 


I  The  Philadelphia  Library,  founded  by  Franklin. 
Franklin  attraetin?  Lightnins  from  the  Clouds. 
FiankiinSigrnins  the  Declaration  of  hidependenca. 
Franklin  as  a  Statesman. 


LIFE  OF   GENERAL  WASHINGTON. 

ILLUSTRATIONS. 


Washington  al  Eighteen. 
Washington  Ciossing  the  Alleghany. 
Surrender  of  Cornwailis. 
A  View  of  Mount  Vijrnon. 


[  Washington  Crossing  the  Delaware. 

Washineton  at  Valley  Forge. 
I  The  Washington  Farni.ly. 

The  Tomb  of  Washington. 


LIht  jF  LAFAYETTE. 

ILLUSTRATIONS. 


tafayette  as  Comniander  of  the  National  Guard. 
Lafayette  Offering  his  L'ei'uei'  to  W.-jshington. 
Lafayette  at  the  BaUle  of  BranJywine. 
Battle  of  Monmouth. 


Lafayette's  Final  Interview  with  Washmgto* 
Lafayette's  Arrival  at  New  York. 
Triumphal  Arch  at  Philadelphia. 
Lafayette's  Tomb. 


LIFE  OF  WILLIAM  PENN. 

ILLUSTRATIONS. 


Portrait  of  William  Penn. 
Penn  receiving  instruction  from  his  Mother. 
Penn  receiving  a  Visit  from  his  Mother  in  iVison. 
Penn  Lauding  at  Chester. 


Visit  to  the  Indian  Country. 
Penn's  Treaty  with  the  Indians. 
Penn's  Cottase,  Lsetitia  Court. 
Penn's  Kesidence  at  Philadelphia, 


LIFE  OF  MARION. 

ILLUSTRATIONS. 


Marion  as  a  Troopei 

The  Last  Shot. 

Marion  and  the  Raw  Recruits. 

Sergeant  McDonald  and  the  Tory. 


I  The  Famous  Potato  Dinner. 
I  Colonel  Campbell  taken  Prisoner. 
I  Macdonald's  Message  to  Colonel  Watson. 
Mrs.  Motte  and  the  Bow  and  Arrows. 


LIFE  OF  DANIEL  WEBSTER. 


ILLUSTRATIONS. 


Young  Daniel  at  the  Saw  Mill 
Webster  Fishing  at  Fryhurg. 
Webster  Declining  the  Clerkship. 
Webster  Expounding  the  Constitution. 


I  The  BuEker  Hill  Celebration. 
I  Webster  at  Faneuil  Hall. 
(  Marshfield,  the  Residence  of  Webster. 
Webster  on  liis  Farm. 


»*VS*V*^*VN*^\^*^ 


'■*• 


LINDSAY    Si,  BLAKISTON'S  PUBLICATIONS. 


LIFE  OF  HENRY  CLAY. 

ILLUSTRATIONS. 


Henrv  Clay  the  Statesman. 
The  Village  School. 
The  Birthplace  of  Clay. 
The  Mill  Boy  of  the  Slashes. 


The  Debating  Society. 

Bolivar  Reading  Clay's  Speech  to  the  Army. 

The  Residence  of  Mr.  Clay. 

The  Torchlight  Procession. 


LIFE  OF  ANDREW  JACKSON. 

ILLUSTRATIONS. 


A  Portrait  of  Jackson. 
Jackson's  Presence  of  Mind. 
Jackson's  Narrow  Escape. 
Jackson  and  the  Acorns. 


I  Jackson  as  Judge. 
I  Jackson  and  the  Indian  Prisocers. 
I  The  Battle  of  New  Orleans. 
I  Jackson  at  the  Hermitage. 


LIFE  OF  NAPOLEON   BONAPARTE. 

ILLUSTRATIONS. 


Napoleon's  Snow  Fortress. 
"I'he  Battle  of  the  Pyramids. 
Napoleon's  Retreat  from  Russia. 
Napoleon's  Return  from  Elba. 


The  Bridge  of  Areola. 

The  Battle  of  Marengo. 

Napoleon  before  the  Battle  of  Ans<erlitz. 

Napoleon  Drawing  a  Plan  of  Attac-c. 


THE  YANKEE  TEA-PARTY, 

AND  OTHER  STORIES  OF  THE  REVOLUTION. 


ILLUSTRATIONS. 


Tlie  Boston  Tea-Party. 
Hezekiah  VVyman. 
Mr.  Bleeker  and  his  Son. 
Tarleton  Breaking  the  Horse. 


Lee's  Legion. 
Seizure  of  the  Bettys. 
Exploit  of  Colonel  McLain. 
General  Morgan. 


THE  OLD  BELL  OF  INDEPENDENCE, 

OR  PHILADELPHIA  IN  1776. 


ILLUSTRATIONS. 


The  Old  State  House  Bell. 
Washington's  Prayer  for  the  Dying  Soldier. 
Defeat  of  the  Skinners  at  Deadman's  LaKe. 
The  Story  of  the  Half-Breed. 


The  Outlaws  of  the  Pines. 

The  Battle  of  the  Kegs. 

Capture  of  General  Prescott. 

Riley  going  to  the  Place  of  Execution. 


LIFE  OF  GENERAL  TAYLOR. 

ILLUSTRATIONS, 


Portrait  of  General  Taylor. 
Defence  of  Fort  Harrison. 
Battle  of  Okee  Ohohee. 
Capture  of  General  La  Vega. 


The  Streets  of  Monterey. 
Capitulation  of  Monterey. 
General  Taylor  Never  Surrenders. 
Charge  of  the  Kentuckiaiis  at  Buena  Vi*t 


^^*  Each  of  these  volumes  is  well  written,  in  a  high,  moral  tone,  by  res7on- 
sible  authors,  and  contains  numerous  anecdotes,  illustrative  of  the  early  and  latter 
history  of  our  country.  The  compact  style  in  which  these  works  are  written,  as 
well  as  their  low  price,  make  them  well  adapted  for  Family,  School,  or  District 
Libraries. 

Price  per  Volume,  56J  Cents,  Cloth  gilt.    In  Setts,  neatly  done 
up  in  Boxes,  SG  75. 


LINDSAY   &  BLAKISTON-S  PUBLICATIONS. 


\ 


MRS.    LEE'S   YOUNa   PEOPLE'S    LIBRARY 


.     I 


THE  AFRICAN  CRTJSOES ; 

Or,  the  ADVENTURES  OF  CARLOS  AND  ANTONIO  in  the  "Wilds  of  Africa. 
With  Illustrations. 


THE  AUSTRALIAN  WANDERERS ; 

Or,  the  ADVENTURES  OF  CAPTAIN  SPENCER,  HIS  HORSE  AND  DOG, 
In  the  Bush  and  Wilds  of  Australia.     With  Illusteations. 


ANECDOTES  of  the  HABITS  and  INSTINCTS  of  ANIMALS. 

With  Illustrations. 


ANECDOTES  of  the  HABITS  and  INSTINCTS  of  BJRDS, 
FISHES,  and  REPTILES. 

With  Illustrations.     Each  volume  neatly  bound  in  cloth,  gilt  backs,  and  sold 
separately  at  75  cents ;  or  neatly  put  in  a  box  together,  price  $3  00. 


MARY  HOWITT'S  BEAUTIFUL  JUVENILES, 

■   ELEGANTLY    ILLUSTRATED. 


MIDSUMMER  FLOWERS,  | 

FOR  THE  YOUNG.     By  Mary  Howitt.     With  Ten  beautiful  Illustrations.    J 
Price,  bound  in  cloth,  gilt  backs,  75  cents.     In  full  gilt  edges,  &c.,  $1  GO.  j 


•^ 


THE  DIAL  OF  LOVE,  | 

A  CHRISTMAS  BOOK  FOR  THE  YOUNG.     By  Mary  Howitt.     Ton  beau-  | 

tiful  Illustrations.     Price,  bound  in  cloth,  gilt  backs,  75  cents ;  in  full  cloth,  * 

gilt  edges,  &c.,  $1  00.  J 

MY  NEIGHBOR'S  CHILDREN.  f 

From  the   German.     By  Mrs.  Sarah  A.  Myers.     In  2  volumes,  16mo.     With  * 

Illustrations.     Price  $1  25.  I 

A  sprightly  and  very  effective  tale.    It  preaches  a  kind  of  domestic  gospel  which  every  pii.reiit  will  f 

Bee  the  beauty  of,  and  perhaps  feel  the  force  of.     Its  impression  is  both  decided  and  good. — Evnngrlisl.  J 

e 
v»%^»  %^%%%  %%^»v^ 


I  LINDSAY   &.  BLAKISTON'S  PUBLICATIONS.  | 

I  KUKTEN'S  ART  OF  MANUFACTURING  SOAPS.  I 

I  INCLUDING    THE   MOST   RECENT    DISCOVERIES.     Embracing  the  best  | 

I  methods  for  making  all  kinds  of  Hard,  Soft,  and  Toilet  Soaps  ;  also  Olive  J 

*  Oil  Soap,  and  others  necessary  in  the  Preparation  of  Cloths.     AVith  Receipts  | 

i  for  making  Transparent  and  Camphine  Oil  Candles.     By  Philip  Kurten,  > 

J  Practical  Soap  and  Candle  Manufacturer.     In  one  vol.,  I2mo.     Price  $1  00.  J 

I  PIC-GOTT  ON  COPPER  MINING  AND  COPPER  ORE.  | 

i  Containing  a  full  description  of  some  of  the  principal  Copper  Mines  of  the  United  J 

J  States,  the  Art  of  Mining,  the  Mode  of  Preparing  the  Ore  for  Market,  &c.  &c.  i 

i  By  A.  Snowden  Piggott,  M.  D.,  Practical  Chemist.     In  one  volume,  12mo.  > 

\  Price  $1  00.  f 


\  OVERMAN'S  PRACTICAL  MINERALOGY,  ASSAYING,       | 

I  AND  MINING.                                          | 

i  With  a  Description  of  the  Useful  Minerals,  and  Instructions  for  Assaying  and    > 

5  Mining,  according  to  the  Simplest  Methods.     By  Frederick  Overman,  Mining    > 

J  Engineer,  &c.     Third  Edition.     In  one  volume,  12mo.     Price  75  cents.                 i 

I  WRIGHT'S  AMERICAN  RECEIPT  BOOK,                   I 

/  Containing  over  3000   Receipts,  in  all  the  Useful  and  Domestic  Arts;  including    J 

>  Confectionery,  Distilling,  Perfumery,  Chemicals,  Varnishes,  Dyeing,  Agricul-  | 
'  ture,  &c.  &c.     In  one  volume.     Price  $1  00.                                                              i 

i  MORFIT'S  MANURES,                                    i 

*  Their  Composition,  Preparation,  and  Action  upon  Soils,  with  the  Quantities  to  be  | 
{  applied.  A  much-needed  Manual  for  the  Farmer.  By  Campbell  Morfit,  > 
5  Practical  and  Analytical  Chemist.     Price  only  25  cents.                                            * 

I  MORFIT'S  PHARMACEUTICAL  MANUAL.                  | 

I  CHEMICAL  AND  PHARMACEUTICAL  MANIPULATIONS.     A  Manual  of     5 

i  the  Mechanical  and  Chemico-Mecbanical  Operations  of  the  Laboratory.     By     i 

t  C.  Morfit,  assisted  by  Alex.  Muckle.      One  vol.,   8vo.,  with  nearly  500  II-    * 

J  LUSTRATIONS.     Price  $2  00.                                                                                            i 

*  t 

\  NOAD'S  CHEMICAL  ANALYSIS,           f 

I  QUALITATIVE  AND  QUANTITATIVE.     By  Henry  M.  Noad,  Lecturer  on    i 

>  Chemistry  at  St.  George's  Hospital,  author  of  " Lectures  on  Electricity,"  "Lee-  i 
i  tures  on  Chemistry,"  &c.  &c.  With  numerous  additions  by  Campbell  Morfit,  J 
J  Practical  and  Analytical  Chemist,  author  of  "Chemical  and  Pharmaceutical  j 
J  Manipulations,"  &c.     With  Illustrations.     One  vol.,  Svo.     Price  $2  00.             f 


POPULAR  BOOKS  FOR  FAMILIES. 


LINDSAY    &    BLAKISTON, 
No.  25  South  Sixth  Street,  Philadelphia, 

PUBLISH   THE    FOLLOWING   POPULAR    BOOKS,    ALL    OF    WHICH   ARE    HIQHLT 

RECOMMENDED. 


SMITH'S    DOMESTIC     MEDICINE,    SURGERY, 

AND    MATERIA    MEDICA. 

With  Rules  for  Diet,  Bathing,  the  Management  of  the  Sick  Room,  &c. 
A  compendium  of  Domestic  Medicine,  Surgery,  and  Materia  Medica, 
with  directions  for  tlie  diet  and  management  of  the  sick  room.  Also, 
general  rules  on  Bathing,  a  plain  description  of  the  treatment  of  Frac- 
tures, Dislocations,  &c.,  and  a  concise  account  of  Asiatic  and  Spasmodic 
Cholera,  with  the  remedies  to  be  used  in  the  absence  of  professional 
assistance,  to  which  is  added  receipts  of  general  utility  for  family  pur- 
poses.    Royal  12mo.     Cloth.     Price  $1  25. 


THE  FAMILY  AND  SHIP  MEDICINE-CHEST  COMPANION. 

With  Rules  for  the  Compounding  and  Administering  Medicines,  &c.,  &c. 
Particularly  adapted  to  heads  of  families,  captains  of  ships,  travellers, 
&c.,  comprising  plain  rules  for  the  administration  of  medicines,  with 
their  properties  and  doses.     Royal  12mo.     Sheep.     Price  $1  50. 


TILT'S  ELEMENTS  OF  HEALTH  AND  PRINCIPLES  OF  FEMALE  HYGIENE. 
One  volume.     Royal  12mo.     Cloth,  ^1  25. 

An  invaluable  book  for  every  Female,  particularly  the  Wife  or  Mother, 
who  values  her  own  health  or  that  of  her  children. 

Bull  on  the  Maternal  Management  of  Children 
in  Health  and  Disease- 

A  new  and  improved  edition.     12mo.     Cloth.     Price  $1  00. 
MAYO'S    PHILOSOPHY    OF    LIVING. 

FROM    THE    THIRD    LONDON    EDITION. 

This  is  the  most  thorough  treatise  on  the  various  temperaments,  food, 
drink,  exercise,  sleep,  bathing,  dress,  &c.,  that  we  have  ever  met  with; 
and  along  with  sound  directions  for  preserving  physical  health,  is  a 
chapter  on  the  health  of  the  mind,  which  deserves  especial  attention. 
12mo.     Cloth.     Price  75  cents. 


i  LINDSAY  &.  BLAKISTON'S  PUBLICATIONS.  | 

/ ■       -  —      -  5 

I  MATHIAS'  LEGISLATIVE  GUIDE  ;  I 

i  Or,  RULES  OF  ORDER.     A  Manual  for  Conducting  Business  in  Town  and  > 

J  Ward  Meetings,  Societies,  Boards  of  Directors,  and  Legislative  Bodies.     Sixth  J 

i  Edition.     By  Benjamin  Mathias,  A.  M.,  Late  Speaker  of  the  Senate  of  Penn-  < 

*  sylvania.     A  16mo.  volume.     Price  38  cents.  5 

*  This  little  volume  has  passed  rapidly  through  six  editions,  which  is  of  itself  sufficient  evidence  of  its  J 

*  value.  It  is  arranged  under  different  heads,  is  brief  and  comprehensive,  and  cannot  fail  to  prove  emi-  > 
J  nently  useful  to  the  public.  Any  person  of  ordinary  intelligence,  with  a  copy  of  this  work  at  hand,  may  J 
5  make  himself  competent  to  take  part  in  or  preside  over  a  deliberative  body,  and  determine  questions  j 
i  of  order  with  ease  and  precision. — Pennsylvania  Intelligencer.  i 

I  JARVIS'  PIANO  FORTE  INSTRUCTOR.  i 

\  AN  IMPROVED  METHOD  OF  INSTRUCTION  FOR  THE  PIANO  FORTE,  | 

i  Consisting  of  a  progressive  course  of  instruction  on  that  instrument;  embracing  i 

i  also  a  collection  of  the  most  popular  Airs  and  many  original  Compositions,  pre-  J 

i  pared  e.^pressly  for  this  work,  to  aid  the  progress  of  the  pupil.     By  Charles  $ 

*  Jarvis,  Professor  of  Music,  Organist,  <fec.  J 
J  In  this  work  the  elementary  principles  of  the  science  are  explained  in  a  simple,  5 
J  clear,  and  familiar  manner,  so  that  the  tenderest  capacity  may  understand  and  } 
i  apply  them,  even  without  the  direct  aid  of  a  teacher.  The  plan  of  instruction  is  | 
»  eminently  practical,  and  by  its  agency  the  progress  of  the  learner  is  certain  to  be  / 
i  gradually  and  permanently  promoted.  * 
/  The  seventh  edition.     One  volume,  folio.     Price  $1  50.  < 

/  THE  MOST  AMUSING  BOOK  OF  THE  AGE— ILLUSTRATED.  < 

I  JUDGE  HALIBURTON'S  YANKEE  STORIES.  | 

i  With  Illttstrations.     A  neat  12mo.  volume,  in  embossed  cloth.     Price  $1  00.  i 

J  A  cheap  edition,  paper  covers,  50  cents.  i 

i  Judge  Haliburton  is  always  welcome ;  his  illustrations  are  so  apt,  homely,  and  quaint— his  humour  > 

i  so  odd,  out  of  the  way,  and  genuine— his  sketches  of  manner  so  vigorous  and  life-like— that  we  read  i 

i  on  and  laugh,  and  are  in  no  disposition  to  be  critical. — London  Allienaum.  i 

f  Original  and  pithy,  it  is  always  refreshing  to  fall  in  with  this  inimitable  story  teller.    His  mixture  of  5 

*  sound  sense  with  genuine  humour,  his  fund  of  information  and  peculiar  way  of  putting  it  on  record,  J 
5  his  fun  and  his  force— the  fun  being  part  and  portion  of  that  force— are  at  the  same  time  qualities  .so  € 
5  entertaining  and  instructive,  that  we  know  not  in  the  end  whether  to  be  better  pleased  with  the  iutel-  J 
J  ligence  we  have  acquired,  or  the  amusement  we  have  received. — London  Lit.  Gaz.  j 

\  THE  PHYSIOLOGY  OF  TASTE ;  | 

I  Or,  TRANSCENDENTAL  GASTRONOMY.    By  Brillat  Savarin.    Translated  \ 

\  from  the  last  French  edition.     In  one  volume,  12mo.     Price  $1  00.  | 

<[  We  can  cordially  commend  the  work  to  all  who  are  fond  of  amusing  philosophy,  shrewd  common  J 

J  sense,  pungent  anecdote,  and  genial  good  humour.    The  noble  art  of  gastronomy,  under  the  hand  of  > 

J  Its  greatest  illustrator,  Savarin,  becomes  a  high  and  commanding  science.    The  duty  of  humanity  to  > 

J  eat,  the  close  dependence  of  national  greatness  upon  good  dinners,  the  true  secrets  of  artistic  cookery,  > 

f  and  a  thousand  other  interesting  facts,  are  here  set  down  as  dainty  dishes  for  the  literary  palate.    The  > 

{  book  is  one  which,  to  be  appreciated,  should  be  read  more  than  once,  and  will  bear  reperusal  a  good  J 

t  many  times.— ^rjTus.  i 


I  LINDSAY  &.  BLAKISTON'S   PUBLICATIONS  | 

I  WYTHES'  MICHOSCOPIST'S  MANUAL.  \ 

I  THE  MICROSCOPIST,  or  a  Complete  Manual  on  the  Use  of  the  Microscope,  for  | 

*  Physicians,  Students,  and  all  lovers  of  Natural  Science.  By  Joseph  H.Wythes,  J 
I  M.  D.     Beautifully  Illustrated.     Second  Edition,  enlarged.     Price  $1  25.  | 

I  THE  CURIOSITIES  OF  THE  MICEOSCOPE,  I 

i  Or  Illustrations  of  the  Minute  Parts  of  Creation,  adapted  to  the  Capacities  of  the  J 

J  Young.    With  numerous  Coloured  Plates.   By  Kev.  Joseph  H.  AVythes,  M.  D.  j 

t  "  Every  grain  of  sand  is  an  immensity,  every  leaf  a  vforU."—Lavater.  € 

^  A  neat  16mo.  volume,  cloth,  gilt.     Price  $1  CO.  J 

I  A  CURIOUS,  PHILOSOPHICAL,  AND  INTERESTING  WORK.  J 

I  HALLUCINATIONS ;  | 

*  Or,  The  Rational  History  of  Apparitions,  Visions,  Dreams,  Ecstasy,  Magnetism,  * 
I  and  Somnambulism.  By  A.  Brierre  de  Boismont,  Docteur  en  Medecine  dela  | 
I  Faculte  de  Paris,  DireeteurD'un  Establishment  D'Alien6s,  etc.  First  American,  i 
I  from  the  2d  enlarged  and  improved  Paris  edition.    In  1  8vo.  vol.     Price  $2  50.  | 

I  MAYO'S  POPULAR  SUPERSTITIONS,  I 

i  And  the  Truths  Contained  Therein  ;  with  some  account  of  Mesmerism.  j 

I  By  Herbert  Mayo,  M.  D.     From  the  third  London  edition.  > 

>  This  is  the  most  philosophical  work  that  we  remember  to  have  seen  on  the  subject  to  which  it  f 
r  relMes.— Puritan  Recorder.  J 

'  The  volume  is  a  very  curious  one,  and  many  of  the  facts  recorded  of  a  remarkable  and  startling  i 

>  character. — Home  Gazette.  * 

*  In  one  volume,  42mo.     Price  75  cents.  i 

I  WALKER  ON  INTERMARRIAGE;  | 

I  Or,  the  Mode  in  which,  and  the  Causes  why  Beauty,  Health,  and  Intellect,  result  | 

/  from  certain  Unions,  and  Defotmity,  Disease,  and  Insanity,  from  others.     De-  t 

If  monstrated  by  delineations  of  the  structure  and  the  forms  and  descriptions  of  f 

^  the  fnnctions  and  capacities  which  each  parent,  in  every  pair,  bestows  on  child-  i 

J  rcu,  in  conformity  with  certain  natural  laws.     AVith  eight  Illustrations.     In  j 

i  one  volume,  12mo.     Price  75  cents.  * 

I  DARLINGTON'S  FLORA  CESTRICA,  | 

5  Or  Herborizing  Companion.     Containing  all  the  Plants  of  the  Middle  States,  their  > 

J  Linnfcan  arrangement,  a  Glossary  of  Botanical  Terms,  a  Complete  Index,  &c.  i 

*  By  William  Darlington,  M.  D.  The  third  edition,  enlarged.  One  vol.,  12mo.  / 
5  Price  $2  25.  | 

I  COULTAS'S  PRINCIPLES  OF  BOTANY,  | 

*  As  Exemplified  in  the  Cryptogamia.  By  Harland  Coultas.  AVith  Illustra-  * 
i  TioNS.     In  one  volume.     Price  50  cents.  * 


Ill'r'm  V°"   ^^^°'09":-^'   Seminary-Spper 


1    1012  01081   2008 


DATE  DUE 

HIGHSMITH  #45115 


